Defending Islam

Does Islam support slavery?

Islam’s Perspective on Slavery

Introduction

Slavery is a topic that often raises difficult questions. Many people wonder why Islam, a religion known for justice and mercy, did not immediately ban slavery. To understand this, we must look at slavery as it existed in history and how Islam transformed it. In 7th-century Arabia (and the rest of the world), slavery was a universal practice – there were no prisons for war captives and no international laws to protect them. Islam emerged in this context and took a gradual, reformative approach. Prophet Muhammad ﷺ did not abolish slavery overnight. Instead, his teachings radically improved slaves’ conditions and opened the door for their freedom . This approach turned an oppressive system into one of compassion, brotherhood, and social mobility.

In this article, we will explore what slavery in Islam really meant from a scholarly perspective. We’ll see how it differed from the harsh slavery practiced in the West, and how Islam made freeing slaves a virtuous act. We will look at Quranic verses and authentic hadith (Prophetic sayings) that set humane guidelines. We’ll also discuss what classical scholars said, and compare Islam’s approach to other systems. By the end, it will be clear why many historians and scholars argue that Islam’s approach to slavery was the most just and progressive for its time.

Importantly, this discussion is not just academic – it’s also part of Dawah (inviting to Islam). Understanding Islam’s teachings on slavery helps us appreciate the wisdom and mercy of Islamic law. It also equips Muslims to respond to misconceptions today. Now, let’s begin by redefining what slavery meant in Islam.

Re-Defining Slavery in Islam

Slavery in Islam was very different from the image of slavery most people have. When we hear “slavery,” we might think of the trans-Atlantic slave trade or plantation slavery in America – brutal systems based on race, where people were treated as sub-human property. Islamic slavery was nothing like that. In Islam, slavery was allowed only in a very limited context: as a result of war captivity. It was forbidden to kidnap or enslave free people . There was no concept of racial slavery – Arabs, Africans, Europeans, Persians, and others could all be slaves or free; race had no role . Furthermore, Islam taught that all humans are children of Adam and born free, so enslaving someone was a tragic exception, not the norm.

Why did Islam permit taking captives in war at all? Survival and security. In the ancient world, after a battle, there were only a few options for prisoners of war: execution, indefinite imprisonment (which wasn’t practical then), or enslavement by integrating them into society. Islam chose the option that saved lives and could even benefit the captives. Instead of killing prisoners, Islam allowed that they be kept as slaves with rights and protections. This way, their lives were spared and they lived in Muslim households where they could observe Islam up close. Often, these captives eventually gained their freedom or embraced Islam and became part of the community. It was a humane alternative in a harsh time. As one contemporary scholar noted, if all captives were freed immediately in those days, many could have starved or returned to fight again, so Islam’s approach preserved life while aiming for eventual freedom .

Islamic “slavery” was more like a form of protected servitude. The word for slaves in the Quran is “ما ملكت أيمانكم” (“those whom your right hands possess”), indicating people under your care. Slaves in Islam were not treated as chattel to be abused. They had many rights under Islamic law. For example, a master had to provide proper food, clothing, and shelter to his slaves – the same quality he provided for himself. A slave could marry (with the master’s permission), and masters were encouraged to help their slaves get married. If a female slave had a child by her master, she gained a special status: she could not be sold to anyone else, and she would become free upon the master’s death . Her child would be born free and recognized as the master’s legitimate child . This concept, known as “umm al-walad,” ensured that enslaved women were not trapped forever and that their children were not born into slavery – a stark contrast to Western slavery where children of slaves were automatically slaves.

Another key difference was social mobility. In many cases, slaves in Muslim lands rose to positions of influence – something almost unimaginable in the West. A slave might become a scholar, a general, or a ruler. History provides remarkable examples: Zayd ibn Harithah, who started as a slave of Prophet Muhammad ﷺ, was freed and appointed as a commander of Muslim armies – and this was in the Prophet’s lifetime . His son Usama ibn Zayd led a major expedition when he was barely twenty, and senior companions served under his command without hesitation . Another famous example is Bilal ibn Rabah. Bilal was an African slave in Mecca who accepted Islam. He was brutally tortured by his pagan master. After Islam’s victory, Bilal was freed by Abu Bakr (the Prophet’s closest companion). Bilal rose to become the first mu’azzin (caller to prayer) in Islam due to his strong faith and beautiful voice. The Caliph Umar ibn al-Khattab – one of the most powerful men in history – would honor Bilal by saying: “Abu Bakr is our master, and he freed our master Bilal.” In other words, Bilal, the former slave, was now “our master” because of his status in Islam. This kind of dignity and upward mobility for former slaves was a unique feature of Islamic society.

We can even use Maslow’s hierarchy of needs to understand Islam’s approach. Psychologist Abraham Maslow proposed that humans have layers of needs: first physiological (food, water), then safety, love/belonging, esteem, and self-actualization. When Islam allowed war captives to be kept as slaves, it ensured their basic needs (food, shelter, safety) were met within a household – rather than leaving them to die or suffer in uncertainty. Then, through Islamic teachings, those slaves could fulfill higher needs: they became part of the family circle (love and belonging), they were treated with respect (esteem), and many achieved great things (self-actualization). In essence, Islam turned a desperate situation (being a war captive) into an opportunity: the captive could survive, learn, and potentially rise to honor. This is why some historians say that slavery in Islam became a path to integration – a far cry from the perpetual, hopeless bondage seen elsewhere.

To summarize, “slavery” under Islamic law was tightly regulated and worlds apart from Western slavery. It was usually the outcome of war, not race-based kidnapping. It guaranteed rights and kindness, not abuse. It aimed to uplift and eventually free the person, not keep them enslaved forever. Now, let’s see the actual Islamic texts that shaped this compassionate approach.

Quranic Verses on Slavery

The Qur’an – Islam’s holy book – does not celebrate slavery; in fact, it repeatedly encourages freeing slaves and treating them well. Here are some direct Quranic verses that illustrate Islam’s standpoint. Each verse is given in English (with the Surah:Ayah reference):

“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets; and who gives wealth – despite loving it – to relatives, orphans, the needy, travelers, beggars, and for freeing captives; who establishes prayer and gives zakat… Those are the truthful, those are the God-fearing.”
(Qur’an 2:177)

“Worship Allah and associate nothing with Him, and be good to parents, relatives, orphans, the needy, the near neighbor, the distant neighbor, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are arrogant and boastful.”
(Qur’an 4:36)

“And whoever kills a believer by mistake – then he must free a believing slave and pay compensation to the victim’s family.”
(Qur’an 4:92)

“Allah will not punish you for unintentional oaths, but He will punish you for breaking deliberate oaths. The expiation for breaking an oath is to feed ten poor people or clothe them, or to free a slave. But whoever cannot find [or afford that] – then fast for three days.”
(Qur’an 5:89)

“Alms-tax (Zakat) is only for the poor and the needy, for those employed to collect zakat, for freeing slaves, for those in debt, for Allah’s cause, and for needy travelers. This is an obligation from Allah. And Allah is All-Knowing, All-Wise.”
(Qur’an 9:60)

“But he has not attempted the steep path. And what will make you understand what the steep path is? It is freeing a slave, or feeding on a day of hunger an orphaned relative or a poor person in distress.”
(Qur’an 90:11-16)

“And those who seek a contract [of emancipation] from among whom your right hands possess – then make a contract with them if you know there is good in them. And give them from the wealth of Allah which He has given you.”
(Qur’an 24:33)

“Those who estranged their wives by comparing them to their mothers (zihar) and then wish to go back on what they said – the penalty is freeing a slave before they touch each other. This is what you are admonished to do. And Allah is All-Aware of what you do.”
(Qur’an 58:3)

Notice a pattern? The Qur’an continually pairs piety with freeing slaves. Freeing slaves is listed alongside core virtues like prayer and charity. It is presented as a great act of righteousness and a way to seek forgiveness for sins. There is even a whole mechanism called “Mukataba” (mentioned in Qur’an 24:33) where a slave can ask for a written contract to earn or pay for their freedom, which the owner must grant if the slave is capable. Moreover, the Qur’an (4:36 above) puts slaves on the same level as family members and neighbors in terms of kindness – “be good to… those your right hands possess” – implying they are human beings deserving of care and respect. This was revolutionary in a world where slaves usually had no rights at all.

Sahih Hadith on Slavery

Along with the Qur’an, the Hadith (sayings of Prophet Muhammad ﷺ) provide detailed guidance on slavery. The Prophet’s words and example clarified how slaves should be treated and strongly encouraged freeing them. Here are some authentic hadiths (from Bukhari, Muslim, and other reliable collections) on the topic:

The Prophet ﷺ said: “Your slaves are your brothers. Allah has placed them under your authority. So whoever has a brother under his authority, let him feed him with the same food he eats, clothe him with the same clothes he wears. Do not burden them with work that is too much for them. And if you do assign them such a task, then help them with it.”
(Sahih al-Bukhari, Hadith 2545)

The Prophet ﷺ said: “None of you should say, ‘This is my slave (abd)’ or ‘my slave-girl (ama).’ All of you are slaves of Allah, and all your women are slave-girls of Allah. Instead, say ‘my young man’ (fata) or ‘my young woman’ (fatat). And a slave should not call his master ‘rabbi (my lord),’ but instead call him ‘sayyidi (my owner)’.”
(Sahih al-Bukhari, Hadith 2552)

Narrated Abu Huraira: The Prophet ﷺ said, “Whoever frees a Muslim slave, Allah will save every part of his body from Hellfire in reward – just as he freed the body parts of the slave.”
(Sahih al-Bukhari, Hadith 2517)

The Prophet ﷺ said: “Whoever slaps his slave or beats him, the expiation (penalty) for that is to free the slave.”
(Sahih Muslim, Hadith 1657b)

The Prophet ﷺ said: “The one who is harsh to his slaves will not enter Paradise.” He was asked, “O Messenger of Allah, but didn’t you tell us that this nation will have the most slaves and orphans (i.e. we will care for many)?” The Prophet replied, “Yes, so honor them as you honor your own children, and feed them from what you eat.”
(Narration in Ibn Majah)

The Prophet ﷺ also said: “If a man has a slave girl, and he educates her properly, treats her kindly, then frees her and marries her – he will get a double reward (from Allah for his goodness).”
(Sahih al-Bukhari & Muslim)

These hadiths highlight just how Islam humanized the slave-master relationship. The first hadith says slaves are “your brothers,” establishing an ethic of equality and fraternity. It insists on equal food and clothing – imagine, the master and servant eating the same dinner and wearing similar outfits! This erased the class barrier in a very tangible way.

The second hadith is about language and attitude. The Prophet disliked Muslims using the word “slave” (abd) for a human being, because in reality we are all slaves of God alone. He literally changed the terminology: calling a slave “young man” or “young woman” instead of “my slave.” This might seem small, but it preserves the person’s dignity. It’s why many Islamic texts refer to slaves as “servants” or “those under one’s hand” rather than using demeaning terms.

The third and fourth hadiths show the virtue of freeing slaves. Freeing a slave is portrayed as one of the best things a Muslim can do – it can save you from punishment in the afterlife. The Prophet’s companions took this seriously: they freed slaves whenever they could, hoping for God’s reward. (We’ll see examples soon.)

The fourth hadith (from Sahih Muslim) is particularly striking. It basically made it illegal to abuse a slave: if someone hit their slave out of anger, the compensation was to free that slave immediately. This rule acted as a huge deterrent against mistreatment – a Muslim knew that if he lost his temper and struck his servant, he might “lose” that servant entirely. The Prophet himself demonstrated this mercy. In one incident, a companion was beating his slave. The Prophet ﷺ shouted to him, “Know, O Abu Mas’ud, that Allah has more power over you than you have over this boy!” Abu Mas’ud, shocked and remorseful, immediately said, “O Messenger of Allah, I free him for the sake of Allah.” The Prophet replied, “If you had not freed him, the fire (of Hell) would have touched you!” This authentic story (in Imam Muslim’s collection) shows how the Prophet personally intervened to stop cruelty.

The fifth hadith (from Ibn Majah) warns that being cruel to slaves can bar one from Paradise. When the Prophet was asked about this (since ironically the early Muslim community had many slaves and orphans to care for), he clarified that Muslims must treat slaves like their own children. In fact, it’s recorded that the Prophet’s last words on his deathbed included, “Guard your prayers, and guard those whom your right hands possess.” This means he reminded Muslims to fear Allah regarding the treatment of slaves, even in his final advice . That is how much emphasis Islam placed on kindness to slaves.

Finally, the sixth hadith encourages a path for slave women to gain full freedom and integration: educate her, free her, and marry her. The Prophet said a man who does this gets double reward. Many companions did exactly that. This policy meant that female captives could potentially become wives of their former masters, with full honor. (The Prophet Muhammad’s own wife, Lady Safiyya, was once a captive; he freed her and married her, making her a “Mother of the Believers.”) Islam thus turned what was a war captive into a respected spouse. And if the owner did not marry a concubine, but she had a child, as mentioned, she still became free upon his death – ensuring she was not a lifelong slave.

In summary, the hadith literature makes two things clear: Islam commanded excellent treatment of slaves, and it strongly pushed for emancipation. The Prophet ﷺ led by example – he and his family freed many slaves. It’s reported that the Prophet himself freed dozens of slaves in his lifetime , and his wife Aisha freed 67 slaves . The Prophet’s dear companion Abu Bakr spent a great deal of his wealth to purchase and free slaves who were being tortured for accepting Islam (Bilal was one of them). Many prominent companions would regularly free slaves as an act of worship. For instance, it is narrated that Caliph Uthman ibn Affan freed a slave every Friday, and more on special occasions . Abdullah ibn Umar (a leading companion) freed one thousand slaves over his lifetime . And Abdur-Rahman ibn ‘Auf, a wealthy companion, is said to have freed 30,000 slaves (likely by financing their freedom) . This was the spirit among the Prophet’s followers – they saw freeing slaves as a way to earn Allah’s pleasure. Over time, these teachings and actions caused slavery to virtually disappear in many Muslim communities, as most slaves ended up being freed.

Islam’s Approach to Slavery

Based on the Quran and Hadith, we can summarize Islam’s approach to slavery in a few key principles:

To illustrate this understanding: Islam started by transforming slavery from within, making it humane and temporary, and strongly prompting masters to free slaves. Over time, this essentially made slavery obsolete. A renowned contemporary Muslim scholar, Dr. Jonathan A.C. Brown, wrote: “The Prophet Muhammad’s enactments did everything short of abolishing slavery outright – had Islam’s letter and spirit been followed over the centuries, slavery might have vanished on its own.”

Classical and Modern Scholarly Views

Scholars over the centuries have discussed slavery in their works, always emphasizing kindness and manumission. There was a consensus that slavery was an inherited practice tolerated by Islam with the aim of reform, not a pillar of Islam. All four major schools of law (Hanafi, Maliki, Shafi‘i, Hanbali) dealt with slavery in their jurisprudence. Their differences were minor and technical (for instance, details on contracts of manumission or whether a partially freed slave becomes fully free – debates in Islamic jurisprudence). On the core issues, they agreed:

Throughout history, many Muslim scholars and leaders took further steps to reduce slavery. For example, in the 19th century, when European powers began pressing for abolition, the Ottoman Sultan (head of the Hanafi Muslim state) issued decrees to phase out slavery and slave trading. While some conservative scholars were initially uneasy (viewing abolition as a European interference), soon most authorities acknowledged that ending slavery altogether was consistent with Islamic goals, given that war captives could now be handled by prisoner exchanges or other means. By the mid-20th century, slavery had been legally abolished in all Muslim-majority countries – often with the encouragement of Muslim clerics who argued Islam had opened the door for this final step.

It’s interesting that writings of scholars like Ibn Battuta and Ibn Khaldun (14th-century) mention that in some regions, slaves were treated so well under Islam that enslaved people often became the dominant class (like the Mamluk rulers). Ibn Khaldun, a famous historian, noted that many high-ranking officials in Muslim lands were once slaves, and he remarked on the relative absence of racial stigma in Islamic slavery compared to Western slavery.

In modern times, scholars such as Mufti Muhammad Abduh and Allama Muhammad Iqbal have praised Islam’s progressive stance on slavery for its time and have stated that today reintroducing slavery is neither desirable nor Islamically necessary. Even the ultra-conservative scholars (who stick closely to scripture) agree that since a legitimate caliphate and jihad are not present, nobody can start taking slaves now. Essentially, no authority today advocates slavery’s return – instead, they celebrate how Islam led the way in improving slave rights and encouraging emancipation.

In summary, classical scholarship accepted slavery’s existence but surrounded it with humane regulations, while modern scholarship is comfortable with the fact that slavery has ended, viewing that as aligned with Islam’s teachings to free slaves and uphold justice. There is strong pride in the idea that Islam, 1400 years ago, set forth principles that made the later abolition of slavery morally obvious.

Islam’s View Compared to Alternatives

When we compare Islam’s approach to slavery with other systems, the differences are stark. Philosophically and theologically, Islam saw all humans as equal servants of God, which placed moral limits on enslaving anyone. The Prophet ﷺ said: “Allah has ʿmade some of you masters over others only to test you.” Masters were accountable to God. In Christianity and other cultures of that era, slavery was often seen as part of the natural order or a punishment for sin (some even misused the Bible to claim certain races were cursed to be slaves). Islam rejected any notion of inherent servitude by race or class. It taught that the only true Master is Allah, and humans should not oppress each other. That’s why from the start, many Muslims (like the Caliph Umar’s statement above) voiced that freedom is the natural state and enslavement is an aberration to be corrected.

Logically, Islam’s regulated approach was the most just solution available in ancient times. Imagine 7th-century Arabia: war was frequent, and prisoners had no U.N. or Geneva Convention to protect them. Islam had to address their fate. Killing them was cruel; letting them go when they might regroup against you was unsafe; keeping them in prisons was impractical (and they’d likely starve). So Islam took them in as slaves but gave them rights and routes to freedom. It essentially turned enemy fighters into members of Muslim households – often leading to their conversion and freedom. It’s a solution that preserved life, spread Islam’s message through personal example, and undercut enmity. No other civilization at that time had anything comparable. In Europe, for example, if a lord took prisoners, they became lifelong serfs or were ransomed only for money – there was no ethic of freeing them for God’s sake or treating them like family. In fact, Western slavery (like in the Roman Empire) allowed masters to kill slaves with impunity, and slaves had almost no legal personhood. Islam, in contrast, made harming a slave a sin and legally punishable.

Historically, the Atlantic slave trade and chattel slavery in the Americas was one of the worst systems of slavery ever: it was race-based, slaves were property forever (and their children too), families were routinely separated, and punishments were brutal. Nothing in Islamic law allows such horror. A quick comparison:

Theologically, Islam made the spiritual status of a slave identical to a free person. A slave was fully a believer with obligations to pray, fast, and do pilgrimage if able. The Prophet said: “Slaves are equal to you in front of God” . There was no concept that being enslaved lessened one’s humanity in God’s eyes. In Christian history, unfortunately, some argued that baptism didn’t require freeing a slave and that slavery was part of the divinely ordained social hierarchy. Islam never taught such hierarchy. In fact, numerous sayings emphasize that God listens to the prayer of the oppressed slave against his master and may punish the master in this world or the next. This acted as a warning to slave owners: “Beware of the supplication of the oppressed, for there is no barrier between it and Allah,” said Prophet Muhammad ﷺ.

One might ask, why didn’t Islam just abolish slavery completely then and there? Scholars explain that slavery was deeply entrenched globally; a sudden abolition in Arabia wouldn’t have freed those slaves in a just way – they would have nowhere to go in a tribal society, and surrounding non-Muslim regions would still practice slavery (possibly re-enslaving those people). Instead, Islam focused on individual manumission as a virtue, gradually emptying the institution. This incremental approach avoided social upheaval while still moving toward freedom. When the world later caught up to the idea of abolition, the groundwork in Islamic values was already laid. That’s why when European powers outlawed the slave trade in the 19th century, the Ottoman Islamic state had no theological crisis in complying – they issued fatwas (legal opinions) that slavery is permissible only when it’s reciprocal in war, and since the international community has banned it, Muslims can also ban it by mutual agreement . In essence, Muslims saw that the purpose of Sharia (which is to ensure welfare and justice) was served by ending slavery completely in modern times.

In comparison to other systems, one could strongly argue that Islam’s approach was the most humane and forward-thinking. It did not glorify slavery or use it as an economic engine (unlike the plantation economies of the New World). It viewed it as an undesirable leftover of pre-Islamic times to be neutralized through goodness. It’s telling that many slaves under Muslim rule themselves became proponents of Islam and even heroes of the faith (Bilal, Salman al-Farsi, etc.), whereas slaves under Western masters generally remained deeply hostile internally and were often kept illiterate and segregated. The logic is clear: Islam turned slaves into brothers and eventual equals; unjust systems turned them into perpetual subordinates with no hope.

Conclusion: Moving Forward as Muslims

Islam’s teachings on slavery demonstrate the religion’s commitment to justice and mercy, even in the most challenging social issues. Muslims today can be proud that 1,400 years ago, Islam established principles that eventually led to the end of slavery. However, it’s important to understand and communicate these teachings properly. When faced with questions like “Why did Islam allow slavery?”, a Muslim should explain the historical context and show how Islam dramatically reformed slavery to the point of virtual elimination. We should highlight stories of the Prophet ﷺ and his companions freeing slaves and treating them as family, as we have discussed.

In modern society, the legacy of these teachings continues in our emphasis on human equality. The Qur’anic ethos that “all humans are born free” and the Prophet’s farewell sermon statement that “no Arab is superior to a non-Arab, and no race superior to another except in piety” form part of Islam’s contribution to human rights. While slavery is gone, other forms of oppression and exploitation persist (human trafficking, forced labor, etc.). Muslims, inspired by their faith, should be at the forefront of combating these modern forms of slavery. The Prophet’s example of freeing slaves at every opportunity can inspire us to work for the freedom and dignity of all people suffering injustice today.

Moving forward, Muslims should remember the following:

Alhamdulillah (praise be to God), the ugly practice of slavery is effectively gone from the world. Islam played a big role in making that morally possible. As Muslims, we look back not to justify slavery, but to celebrate how our Prophet ﷺ brought light to a dark institution. And we look forward, applying those same Islamic principles to eradicate injustice in our time. In doing so, we continue the Prophet’s mission of freeing humanity from all shackles – whether physical or spiritual – so that every person can live with dignity as a servant of Allah alone.

Recommended Books on the Topic

For further reading on Islam and slavery from a perspective, consider the following mainstream and highly-rated works: