Raise be to God; we praise him, ask him for help, and ask him to forgive us We seek refuge in God from the evils of ourselves and our sins He whom Allah guides, no one will lead him astray, while he whom Allah sends astray, no one will guide him. I bear witness that there is no God but Allah, alone with no partner, and I bear witness that our beloved prophet nd leader Muhammad is the worshipper of God and his messenger, and is the best-chosen from God›s creatures nd that he is trustworthy on God›s revelation, and that he is the most virtuous among God›s worshippers less be upon him, and upon his kind virtuous family, and upon his blessed auspicious companions nd all their devoted followers until judgment day. Abundant peace be upon them all. worshippers of God. I recommend you -along with my sinful self- to be pious to the Great God and (remind you of) the necessity of obeying him and I warn you -along with myself- from disobeying him and violating his orders, since he said -he is the greatest of any who spoke- : Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants] (Fussilat, v.46) fter this, my beloved Muslim brothers, my virtuous Muslim sisters, God -Praise and highness to him- says in his great Book fter «I seek refuge in God from the accursed Satan», «In the name of God, the most merciful» I swear by this city (i.e., Makkah)], [And you, [O Muḥammad], are free of restriction in this city] And by the begetter (i.e. Adam -peace be upon him) and that which he begot (i.e. his progeny).] Verily, We have created man in toil.] Does he think that none can overcome him?] He says (boastfully): «I have wasted wealth in abundance!»] Does he think that none sees him?] Have We not made for him two eyes,] And a tongue and two lips?] And shown him the two ways (good and evil)?], [But he has not attempted to pass on the path that is steep (i.e. the path which will lead to goodness and success).] And what will make you know the path that is steep?] (It is) freeing a neck (slave)] , [Or giving food in a day of hunger (famine),] To an orphan near of kin.] , [Or to a Miskîn (poor) cleaving to dust (out of misery).] Then he became one of those who believed (in Monotheism) and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion] They are those on the Right Hand (i.e. the dwellers of Paradise),] But those who disbelieved in Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell).] The Fire will be shut over them, with no outlet or window] (Al-Balad, v.1-20) od Almighty has spoken the truth, and so his virtuous prophet conveyed the message truthfully; we bear witness on that. od make us among those who bear witness on righteousness, who are fair and just, Amen. rothers and sisters, when I was in dear Kuwait, I expressed my discontent and disapproval of the phenomenon of servants everywhere (there) hey rush into you when they see you to carry your luggage; carrying them with fast manner until your destination expressed my discontent from this phenomena to one of the knowledge-seekers› brothers nd I was trying to carry my luggage myself as much as possible; I don›t want anyone serving me or carrying them for me feel with so much discontent, because they are human, exactly like me, why should they degrade to this level? ven if they were making a living out of it. (The person whom I met) did not understand my logic at the beginning e replied: «It is God›s way involving his creation; [ We raise some of them above others in ranks] (Az-Zukhruf, v.32)» It is a normal phenomenon». I replied to him: «Nay, this is not normal.» uch a phenomenon is being justified by segmented parts of sentences, and ill-picked excerpts of scriptures hat are being bridged with each other from here and there, so that in the end it is said that: «this is God›s way; it is allowed in God›s law» Something alike happened in the days of the prophet»….etc ctually, Slavery was a very common phenomenon, that was evident in the prophet›s time and after the prophet ow, slavery is not something normal at all. Everyone has chills if slavery is mentioned r if they were reminded of it; they consider it inhuman, and aberrant. uman development eliminated slavery -thanks and praise to God- . The awareness that the humanity reached nd the high upscale level that humanity elevated up to eliminated this obnoxious phenomenon liminated and never again will be seen -God willing, praise be to him- . his phenomenon was very common and normal. I told my virtuous brother (whom I had the conversation with) really hope and wish that a day -hopefully not far away- comes when people would express ultimate wonder n the phenomenon of paid service in our time I hope they say) : «Strange. How humans› minds and souls could accept such insult?» How could they accept that a human would waste dignity by being a servant to another human?» under the name of «servant» or «worker», even if that work was generously-paid» his is not befitting to humans; to be above another human this way e said: «How? That is impossible!», I replied: «impossible from your viewpoint. From my viewpoint it is close and possible Inshallah (God willing)» Hopefully such duties of service are assigned only to robots and machines» here the human being is serving no one but himself, and -God willing- we will no longer see a human serving another human r a human working (in service) for another human, never. he humans could share in the use of these machine; either buying them or sharing their prices he most important thing is that the service is carried out by the soulless machine ot the honored human being, God›s vicegerent on earth, whom God made everything in earth and heavens subservient to him t is common sense that what is subservient is less in rank and stature than the entity it is subservient to o, it is not allowed that a human makes his brother human subservient in any way. ecause of this exact reason, the prophet was in discontent and annoyed -Bless and best of the peace be upon him- e is who he is; the beloved of the righteousness (righteousness is one of God›s names), and the chief of all creation e is the chief of the worlds. He used to be in discontent when anyone would rush to carry his belongings e used to carry his own belongings, saying: «The owner of something is the one who should carry it» hen he was in travels with his brothers, followers and companions, everyone was doing a task or preparing, e said: «The task of collecting wood is on me» and he collects wood – peace be upon him. e participated in the construction of the mosque; he used to carry as they carried, and even more than they carried f they lifted a stone, he lifted two stones. He shared their hunger and famine as well hen they used to tie a stone on their stomachs (to reduce hunger), he used to tie two stones (on his stomach) n carrying he used to lift two stones, and in hunger he used to tie two stones. e has double the amount of reward. God bless him and his family and companions. He is the model and example or whomever wanted to be like him. Dispensing following him is not an option – Peace and God›s blessing be upon him. ow I will present to you what the other party says. When you hear it, a paradox will emerge in front of you. paradox between: 1-my stand and those who are like me – I ask God to make them greater in number; those are having the human viewpoint hich is the actual Islamic Godly viewpoint, that is void from subjugation, enslavement, and insulting of humans t is also void from humiliation and weakness and grievance oid from both the subjugators and subjugated, void from both the arrogant and the self-humiliating; God give us refuge from this od does not approve both of the two sides. Islam does not approve them altogether. efore two days, I read about an activist in an Arabic country. I watched her video on YouTube he is suggesting a suggestion which she claims to be the only solution o the problem of adultery facing the community; either being single or married here people tend to do obscenity and to commit what God forbade; outside of the marriage institution he claims that the only solution to that problem is to return back to having slaves and slave-women. his activist -based on her opinion- is demanding to enact a law for slave-women lso she put conditions from her thinking -I don›t want to make you laugh by mentioning them - uch as: the slave-woman has to be between 15-25 years, and has to be white because white skin is the most beautiful (as she claims) ven if she was ugly, the white skin will make her beautiful (as she claims). This is racist. Racism and arrogant supremacy is evident in her words n her words there is an ideological enslavement logic that does not consider anything but money Another of her conditions) : the slave has to be bought by X Dinars; of her country›s currency nd a salary of 50 Dinars a month should be paid to the slave (according to the activist) Another condition) : after 5 years the slave has the right to change her master, as he has the right to replace her. (The Dr. is explaining an issue in Arabic grammar) ecause she claims that she scientifically confirmed the fact that men get bored and after 5 years of marriage life s I said: forgery and segmentation, and bridging between nonsense and shreds and torn pieces from here and there nyhow, this is a big paradox; We feel humanely insulted when we see our brothers of mankind serve us a paid service r work for us a paid work; we don›t like this, and wish that this phenomenon ends, where all humans are free o that they are worshippers to God only, and masters to anything else; where no human is a master of another f mastership should occur, I wish it is only applied on things, equipment, inventions, but not on a brother of mankind ecause the human is – provided by his humanity- is a master, regardless of social phenomena hese phenomena might grow in a civilized nation, and prosper in another nation, then it diminishes -God willing- here then the human stays as a human (not slave), as God wanted him to be, as God described him and authorized him to be -praise and glory be to God- know that this logic is liked by those who like the humane merciful logic owever it will be opposed with disapproval and blaming from those who only know the letters of the religion (not its meanings) nd are incapable of -and have failed many times in- differentiating between the external outside appearances of religion and its core essentials xternal outside appearances and core essentials hey will rush to say: «calm down man! chill your enthusiasm» You are undoubtedly exposing yourself to a blasphemous suspicion!» rom the modern scholars, the Imam Muhammad Al-Amin Ash-Shinqiti in his book: «Adwa› Al-Bayan» aid it is blasphemous to disapprove slavery and its legitimacy in Islam! He described who does so an unbeliever! trange indeed. He said this although he is a notable Imam with huge knowledge -I ask God to be pleased with him- is interpretation of Quran indicates how high and far he reached in knowledge. However, everyone have their own mistakes xcept for the prophet -peace and blessing be upon him- . hy? why would you consider them (who disapprove slavery) unbelievers? hy doing so while the core of Quran and the core of Islam›s legislation are against slavery, against the slavery from all perspectives he evidences on this are so many. We (I) will present part of those evidences -God willing- he people (who think Islam approves slavery) were deceived by the fact that slavery is mentioned in 15 locations in God›s greatest book (Quran) o slavery did exist. Well yes it did, however slavery being legalized is a totally different story here is no Islam-jurisprudence rule or Islam-legislation rule that indicates that the mere mentioning of a thing n the Quran means that it is legalized. Never. s there a rule saying this?! That is not true at all. nd from here I shall start with the strongest point in this argument in our sermon -God willing- , and it is: here is a stark difference between a principle and its effects / sequels huge difference exists between principles and their effects and sequels hey are two different things. Giving an example will make everything clear. od -praise and glory to him- forbade immorality and obscenity in several verses hen afterwards, God -praise and glory to him- prescribed Islam-laws to deal with whomever did those bad immoral actions or example: Whomever did that (specific immoral action) has to do: such and such and such. homever did that (specific immoral action) is required to do /punished with doing: such and such and such….etc hese laws do not mean the legitimacy of immorality and obscenity. It is clear that they are forbidden by God through explicit Quranic text. hat is the only difference between slavery and this example n case of slavery, God did not forbid it in an explicit way, but rather did so in a totally different way; in a much wiser way egarding the slavery industry at that time. he fact that God prescribed laws to deal with immorality and obscenity does not mean that they are legit. On the contrary, hey are forbidden explicitly. Another example that is closer to slavery issue: poverty. he fact that God -in his greatest book- prescribed laws regarding poverty and the poor here he commanded that many rights be given to them, as well as shares of money from Zakat, donations, money gained from war…etc or example: the prophet said: [Money ought to be given even if you did Zakat] (narrated by Al-Tirmidhi) ll this does not mean that God -praise and glory to him- approves or praises poverty, or prefer it, or encourages it o that we can find a chance to donate, give, share, or give Zakat. Never. hen the community has been befallen with a phenomenon, such as when the community is befallen with immorality r with poverty or famine, then designated laws have to be prescribed in response. aws that deal with those befalling phenomena in fairness, awareness, and wisdom henomena such as poverty, immorality, and slavery; which is our main topic and is what I want to convey in this explanation o, God -praise and glory to him- does not praise or approve poverty, but nevertheless he deals with it by prescribing Islamic-laws and guiding points o that poverty is diminished gradually, and narrowing the gap between the givers and the poor, between the rich and the poor arrowing the gap between social classes-as widely said. That does not mean that poverty is something good or does it mean that whomever fought poverty has fought Islamic laws because Islamic law contains many rules regarding poverty and the poor hat kind of mentality is this? (unfortunately) it is the mentality of some big scholars nd PhD students who write their theses in their universities and achieve excellence with first-rank honor How dare you disapprove slavery? then you disapprove slavery Islamic-laws» an! Differentiate between a principle and its effects/sequels. What a strange deduction logic and methodology you have! ifferentiate between a principle and its effects/sequels homever meditated in Sharia (Islamic-law) and its details and specifics from different angles ill see that the righteous Islamic law differentiates between disbelief and its effects/sequels t differentiates between disbelief/ polytheism on one side and the disbeliever/polytheist on the other side his (1st one) has a judgment; a law, and that (2nd) have laws (not one) that deal with circumstances, conditions, forced situations…etc , many things hat›s why it is said: (not everyone who committed disbelief is a disbeliever) monotheist believer may commit a disbelief action (that is extremely sinful); he committed disbelief but he is not a disbeliever. Laws of disbelievers do not apply on him hese are the effects/sequels. principle and its effects are two different things s for slavery, brothers and sisters, we approve -with the same logic, and with confidence and reassurance - hat when Islam came, community was befallen (afflicted) with slavery. lavery was a very old industry; as old as the humans formed communities or slightly less than that o old. It was known, conducted by, and applied by approximately most of -if not all- civilizations and cultures rabs were not an exception. When the prophet came -peace and blessing upon him and his family and companions- e found that this industry is extremely rooted, and its branches are tall and high towards the sky nd that it infiltrated all aspects of community, culture, and economy. f the wise lawmaker (God) eradicated slavery in one blow (suddenly), the situation will not result in benefits at all n the contrary, it would have caused a revolution (like the American civil war), and uprisings that no one -other than God- can tell their consequences it would cause) an uprising against the Islamic law and its lawmaker; an apostasy in the community even within the Muslims themselves – some of them, not all of them. hy so? because the eradication of this industry that has deeply infiltrated the community, economy, culture that is deeply rooted and has high branches, and has bore evil bitter fruits- although they are delicious to some people hat (sudden eradication) would cause a very massive disturbance in society and economy hat is not applicable. The Islamic-lawmaker is never reckless; he is God -praise and glory to him- He knows his creation, He is the well-acquainted who knows the finest mysteries] (Al-Mulk, v.14) he proof that validates what I mentioned is something you know in the books of the prophet›s biography fter the battle of Hunayn against Hawazin finished, groups of prisoners came to the prophet -peace and bless be upon him and upon his familty and companions- nd said: «O prophet of God! Be generous with us (set us free without any charge or ransom)» We are tribesmen, kindly be generous with us -may God be generous to you» hey are actually hinting a Quranic verse; they know that (generously setting prisoners free) is in Islam›s guidance and tolerance and wide umbrella nd its spacious ambit of mercy, justice, and humanity. They know that; they heard about that more than once specially that the verse is Meccan, in the Sura of warfare; Sura Muhammad -God bless Muhammad and his family and companions- Therefore, when you meet the Unbelievers (in fight), smite at their necks; At length, when you have thoroughly subdued them, bind a bond firmly (on them)…] -a bond; that means imprison them- …thereafter (is the time for) either generosity or ransom…] (Sura Muhammad, v.4) generosity of setting them free; without charge or ransom or anything o release them, free them […thereafter (is the time for) either generosity or ransom…] , or either you (have the choice to) free them for a ransom, o release them conditionally if a ransom is paid. There is no third option. enslavement is not an option challenge anyone to find only one verse of enslavement in God›s book. Regarding the Islamic-laws of prisoners, there are only two options ot three. You either free them without any charge, or you free them with a ransom, That›s it. here is no third option – such as to enslave them or make them slaves; that option does not exist challenge anyone to find (this option) in God›s book. There is no single verse of enslavement in the Quran ll creation -humans and Jinn- will be incapable of finding such a verse that commands enslavement or example something like: «after you imprison them, enslave them»; this does not exist mprisonment is one thing, and enslavement is another; the difference between the two is as the stars are different from the soil as the sun›s light in the morning is different from Alcor›s light (far star) mprisonment has an end, which is (according to v.4 of Sura Muhammad) […until war lays its burdens (is over)…] ndoubtedly, this is strategic planning and wise military planning: Those soldiers are taken prisoners o that their harm is evaded. It is not reasonable that we imprison them and then set them free so that they return to fight us again e imprison them [..until war is over…], until the victorious and the defeated are recognized fter that, we are left with two choices he prophet, or the Imam, or the leader can kill their war criminals; […when you thoroughly subdue them (meaning you have killed and destroyed them)…] o imprisoned war criminals can be killed, and the prophet did it. The prophet killed Uqba ibn Abi Mu›ayt -God›s curse on him- qba›s history is known. He is the one who poured the dirt of camel on the prophet back in Mecca -God›s curse on Uqba- nd killed also Nadr ibn al-Harith; the old man who used to conduct abetment with all possible means hat was after the battle of Badr. On the other hand, he generously without any set charge set free Thumamah ibn Uthal he chieftain of Bani Hanifah. Thumamah then immediately entered Islam, shortly after being set free e did not go far away, he washed himself and returned back a Muslim – you know the famous beautiful touching story ive me one example (or incident) in which the prophet enslaved any prisoner he prophet imprisoned the bravest and elite of Quraysh; some of them were killed and the others were set free ive me one of those brave, or chieftains, or anyone from entire Quraysh, or any well-known Arab, that were enslaved by the prophet ou won›t find any. You will be incapable of finding even one. owever, you will find tens of Quran interpreters who say: «The prophet killed some of his prisoners…» and generously set others free, and set others free for a ransom, and enslaved others» hey do not give even one example on the fourth argument (enslavement). Whom and where did he enslave? Tell us. hey give examples for all the first three arguments (killing, setting free, ransom), until they reach enslavement; they stop giving examples. Well this is because it did not happen. hey declared it based on their understanding, they reversed the approach; going from the branches to build the main stems (main fundamentals) he right thing to do is go from the main stems (fundamentals) to build the branches nd to go from the scripts (of Quran and Hadith) to the theorizing process (not the other way around); The scripts should guide theorizing t is not right that you theorize firstly, then you start requiring what you theorized in the scripts t is not right to do that, and if you did and couldn›t find examples it is not right to settle with not having any examples, as if theorizing is sufficient itself (without scripts› proof) his is a type of methodical confusion which an able scholar should best disown specially when (the scholar) theorizes or sets rules, and when he implements what he theorized and set. ack to our topic, (The prisoners of Hawazin) said: «we are tribesmen; kindly be generous to us (set us free) – may God be generous to you» he prophet replied: «Choose between: 1- your families and children and women, or 2- your money (ransom)» hey replied: «O Muhammad, you gave the choice between our families and our money; we thus choose our families and children and women» e then replied: «Alright, whatever (share) of prisoners for me and for Abd Al-Muttalib (prophet›s tribe),…» …all my share of prisoners and captives, and the share of the entire Abd Al-Muttalib›s branches; Bani Ja›far, Bani Aqil, Bani Talib…etc, … « … All those shares are yours (free)» Allah- Akbar! He immediately released them; he was looking forward for liberation, or freedom -peace and God›s bless on him-. He then instructed them to wait: «… After Al-Dhuhr prayers,…» … stand up and say: Regarding our women and children, we ask the Muslims to intercede with the prophet, and we ask the prophet to intercede with the Muslims» ntercession to set free our children and women; the captives ndeed, after the prophet finished the prayers, they stood up, and said the sentence the prophet instructed them to say Regarding our women and children, we ask the Muslims to intercede with the prophet, and we ask the prophet to intercede with the Muslims» hen the prophet stood up -Peace and God›s bless upon him- How great he is! How great he is! implore you, brothers and sisters, to look at the prophet not through today›s standards -although if you did you will find him a massively great person - ut try to look at him through his time›s standards; you will find his greatness is multiplied many times! I swear on this! n his time, enslavement was something normal, even less than normal; it is less normal than today›s ordinary paid work and paid service t was far less normal than that; it was normal as breathing. Despite this, the prophet did what he did (setting free) ook now at his plan, and what confrontation and repulsion it encountered ven a semi-rebellion and incitement arose. He stood up and said: «All my share (of captives) and all Abd Al-Muttalib›s shares are yours» yours» refer to the captives; he was speaking back to them. He waived his share, and all of his relatives› shares and tribe›s shares hey (Abd Al-Muttalib) agree with whatever decision the prophet takes. Then the Muhajirun (Meccans who migrated to Medina) stood up -God›s bless on them- and said: Also, whatever share we have is the prophet›s share, and thus yours» They waived all their captives. hen, Al-Ansar (Medina residents) stood up -and they are who they are, God›s bless on them- and said: «Also, whatever share we have is the prophet›s share, and thus yours» hen, Uyaynah ibn Badr Al-Fazaari stood up and said: «As for me, whatever share I have and Bani Fizara has is NOT (for the prophet and thus NOT yours!» PHU on you! (=spit); as they say, TPHU indeed! Pshaw and Tphu on you! O you Mu›allaf (who did not believe in Islam, but followed it for political and economic gains) you «Obeyed idiot» -As Umar bin Khattab called him-, God›s bless on Umar. Obeyed idiot indeed! Pshaw and TPHU 1000 times on you and the likes of you he cruel savage brutish dog! The liar! He confronts the prophet with this barbaric refusal hen Al-Aqra ibn Habis At-Tamimi stood up and said: «whatever share I have and Bani Tamim has is NOT (for the prophet and thus NOT yours!» NOT! it›s our right (to enslave)», «Why would you take our right from us?» , «You are narrowing our rights, these are our rights!» Our captives!». They are Mu›allafs; we seek God›s refuge from such people. hey never embraced true Islam, and never found the joy of good faith hen Al-Abbas ibn Mirdas of Bani Sulaym stood up and said: «whatever share I have and Bani Sulaym has is NOT (for the prophet and thus NOT yours!» hen Al-Muhajirun and Al-Ansar stood up angrily in reply and said: «You liar! Whatever share you have is the prophet›s share, you sinful liar!» How dare you say that to the prophet of God?!» They were angry; and they have the right to be -God›s bless on them and on their anger and on whomever was angry from them- You liar! Whatever share you have is the prophet›s share» he prophet then wanted to pacify this tension. 3 of the chieftains; chieftain of Bani Fizara, chieftain of Bani Tamim, and chieftain of Bani Sulaym chieftains; this is a serious situation. After all this, pedantic seculars, liberals, orientalists from east and west ill come and ask naively : «Why Didn›t Islam eradicate slavery effectively in one blow?». O haven›t you read the prophet›s life-events? aven›t you got a mind? then read and be fair; and be objective in your judgment, and compare data nowledge (of truth) is all about comparison and awareness. God loves fairness slam is overflowing with the love of freedom and liberty, and you will see the proof of this soon in the sermon here are many events and verses proving this. However, a wise plan should be made, so that the likes of those (chieftains) will not revolt nd in order not to make the plan a disaster on the society, Islamic-law, and the entire Islamic-legislation hen the whole thing will be devastated. (Reciting an Arabic proverb) : O Sa›ad, That›s not how camels are brought to drink water (= wrong implementation of one›s plan) owever, thanks to God, these camels (=plan of ending slavery) are not Sa›ad›s camels, nor Sa›eed, nor Sa›adan; these are God›s camels hat›s why he knows best how to bring them to drink water, and how to bring them back from drinking water. e brought them to drink in the best manner ever, and brought them back in the best manner ever hen the prophet -bless and peace be upon him- said: «O people, release your captives… « hen he promised them, that he will compensate them by giving anyone releasing captives 6 camels from the war-rewards hen he rode on his camel and departed. Then, they rushed into him, following him! hey followed him in such a crowded stampede manner that he was obliged to go through a tree that has thorns hen the thorns were attached to part of his clothes, tearing them! This happened while they were demanding: «Assign to each of us our shares (of camels) O Muhammad!» ave you seen those people and their likes? They followed the prophet; (as if they were saying) : «Hey where are you going, come here!» hey said: «Assign to each of us our shares (of camels) O Muhammad!» hen the prophet got angry, even his anger was illustrated on his face. He then told them: I swear by the one who owns my soul, if there were cattle, camels, cows, lambs, and goats in the number of the trees of Tihamah (region name),…» … then I would have divided it between you, so that you know I am not stingy, nor a coward, nor a liar» hen, the narrator (of the hadith) says: «He (the prophet) took a single fur from a camel›s hump by using his index finger and thumb; a single one fur…» …then he raised it like that, so that everyone can see it, and said: …» It is not allowed (by God) that I take from your money (camels of war-rewards) even if it was the amount of this fur…» e means to say that he does not take others› shares for himself even it was that fur; that he is the most generous out of them nd the most fair, and the most pious to God, and the most generous and that he gives the most nd the most tolerant. He said: «Nothing (of shares of war-rewards) is permitted to me other than the Khums…» …and even that Khums, it goes back to you». (As if he is saying) : «Even the Khums; I will live poor or like a poor…» … and will die a poor or like a poor, because I give the Khums back to you; I don›t want it»… Allah Akbar! lthough Khums is permitted to him by God -praise and glory to Him- he said: «and the khums goes back to you» ook at this challenging situation; it is indeed a difficult challenge. Then those pedantic people come and say: Why didn›t Islam eliminate slavery directly in one single direct decision?» hings don›t go that way. Actually, when did such a thing go that way? and who eradicated slavery in a single direct decision and was successful in doing so? No one. braham Lincoln – the famous American president; the unifier – He unified the north and the south, engaging in a war war for liberating the slaves, and for that he was assassinated; because he was supporting the slaves and against enslavement hen Lincoln wanted to free the slaves in one single direct decision (single blow) he failed, even with the slaves themselves! hey were still not prepared psychologically, socially, economically and financially, and culturally; they did not want (liberation) hey adapted (to slavery). The plan of gradual steps is a must o, there is a difference between two stages: the stage of revocation-which is the stage of judgment- , and the stage of implementation. s for the stage of judgment -God Almighty willing- we approve and validate -with confidence- that Islam revoked slavery nd it did not allow its continuation, in a single blow; this is the stage of judgment. s for the stage of implementation, Islam adopted the plan of gradual steps, in order for this plan to be successful. as Islam successful in that plan? Unfortunately no. hy was it not successful? Because of the Muslims themselves. They revitalized enslavement; I seek refuge to God from this hey even expanded enslavement of people, and made that one of their most important aims, priorities, and intentions of doing Jihad ven today, you find some of the Muslim youth, who are devoted, aware, honest and revere God, and read Quran in mosques nd shed tears (of fear from God); however they say: «OH! I wish if I can do Jihad, then I would have enslaved people and had pleasure with the enslaved women» s that your aim and intention, you miserable man? Is that what you understood from your religion and your prophet›s religion? re you following this religion of mercy? , [We sent thee not, but as a Mercy for all creatures] (Al-Anbiya, v.107) ou threaten people to enslave them? for a vile lust that you want to be pleased with and expand?! an! Reconsider your understanding of religion. I swear by God Almighty, that if such a person had a true connection with God, he would have refrained from such vile things e thinks in a frivolous way; sex, women, enslaved women, 10 of them, 20, 30… Is such a person›s heart connected to God?? Nonsense. eligion has been transformed into rituals (in that person›s understanding) But he would not attempt the steep path, And what will make you know the path that is steep?, It is freeing a slave] (Al-Balad, v.11-13) reeing a slave, not enslaving him/her! Not enslavement of people; males or females in the name of religion od says that the great «steep path» is not traversed unless certain things are achieved. On top of these things eading them is liberating slaves. Liberate salves. aybe some -if not all- of you may think that the prophet -God›s bless and peace be upon him- had slaves ever! Never, the prophet never had a single slave, not even a single one. he prophet liberated all the slaves that he used to have before he was a prophet (before being contacted by God) nd also he liberated all the slaves that were presented to him as gifts e has actually «Mawali» (=freed slaves); for example «X» is the prophet›s «Mawla» he prophet›s «Mawla» Thawban, the prophet›s «Mawla» Qazman, the prophet›s «Mawla» X…etc he same also for Abu Bakr; «X» is Abu Bakr›s «Mawla». Also, «X» is Omar›s «Mawla», and «X» is Uthman›s «Mawla» or example, Uthman›s «Mawla» Himran. «X» is Omar›s «Mawla», «X» is Ali›s «Mawla» Mawali (plural of Mawla)». What does «Mawali» mean? They are slaves who have been freed by their masters hey are bought so that they are instantly freed. They do this (freeing the slaves) for God›s sake hen, by this action, the slave becomes loyal and his heart admires his liberator. Of course he would is liberator who freed him and gave him back his humanity. Freedom is equal to humanity umanity without freedom is not a humanity. It is not only a reduced humanity; it is not humanity at all f you read the laws of slaves and women-slaves in (Islamic) Jurisprudence you will get shivers ou then ask: Does the religion want this? Does the religion want the continuation and the permanent retention of this? nswer is NO, and I swear by God! (Islamic) Jurists wanted it, but as for God, I swear he didn›t. either God nor his prophet wanted it. stunning (Islamic) provisions exist (unfortunately) even until today (the provisions exist, but no slaves) or example, the slaves› testimony is not accepted, nor they have any kind of authority, and they are allowed to marry two only (half of what we are allowed), as if he was a fraction of a human e is only allowed to get back to his wife after two divorces; not three, and the slave woman should have menstruation twice before re-marrying after her husband›s death, not three times e/ She do not have to pay Zakat, because they don›t own anything. Consecutively, He/ She do not have to do pilgrimage he pilgrimage was waived for the slaves. No pilgrimage, No Zakat, and also he/ She don›t have to pay Fitr donation, because they own nothing n the contrary, this donation is paid on their behalf, even if he had considerable money. They can›t do….They shouldn›t do….They don›t have to do….etc here are hundreds of those (Islamic) provisions. You can easily come across 200 stunning (Islamic) provisions regarding slaves, after which your body will have shivers or example, The slave does not have to pray Friday prayers f he was permitted to pray Friday prayers then it›s okay, but it is not mandatory. Even No Eid prayers are mandatory for slaves -said by jurists who said that Eid prayers is mandatory for all- o Eid prayers, No Friday prayers, No.. No…No… Everything No. No testimony either for themselves or for others his is because slaves are not treated as humans. heck the Jurisprudence logs that are either old or new, and read the definition of slaves there hat do they define slaves as a consequence of the enslavement principle? hey define slave as: «one›s own impaired judgment, which necessitates the qualification of whomever has this judgment to be owned» urists continue: «to be owned in the way things and possessions are owned, like you own what you hunted or elsewise» they say) it is like you own what you hunted, in the same manner you own slaves, like you own a tree or a grass for your cattle or sheep t is like owning possessions. Allah Akbar! What kind of dehumanizing logic is this? hey talk about the human being in a logic of possessions, as if the human is a thing among things (possessions) lso, you see tens and hundreds of scholars, thinkers, and the people of thought and God›s praising, when they tart to talk in the issue of Islam›s stance from slavery, they remind everyone -and the slaves- with «the generosity» of Islam that ordered to treat slaves well; unlike all other nations and religions» his is not the correct logic; by itself alone it is right, but it is not a right logic, why? od is much more generous and merciful than to jeopardize the fates of millions of his servants (i.e. humans; not only Muslims) so that they are in the hands of ther servants of him -just like them- then to leave the choice of good treatment to them if they wish. say, and I swear by Allah the only one with no other God, that there exist so many people that have employees not slaves or captives; they are workers or employees- that are being «enslaved», maltreated, insulted, and offended ll this is in the name of earning a living. If this is the case for employees, how would it be if they were slaves?? e hear news from some countries in which there are female maids; servants, not slaves, she works a paid job e hear news of rape, forced waiving of rights, physical violence, bashing…, this happens a lot t is not rarely happening, it happens a lot. So is it logical that God – glory and praise to him- would delegate this issue (of good treatment) to people›s consciences? nd is only just giving the order (of good treatment)? Nay, God is not just giving the order, od -praise and glory to him- immediately aimed for the prohibition of enslavement gain I challenge: Find one single verse that legalizes or allows enslavement. hile you are trying to find that verse, we will provide you with tens of verses that order freeing and liberating the slaves To›teq» a slave means to free a slave; doing so alone, while «Tafuk» a slave means to contribute -with others- in freeing a slave. That difference (between the two verbs) is explained by the prophet. ook at the precise understanding of the prophet. There is a difference between «Etq» a slave and «Fak» a slave To›teq»: You alone free the slave. In «As-Sahihain (Bukhari & Muslim)» , the prophet -peace and bless be upon him- said: Whomever freed a Muslim slave, God will save -for each organ he freed- his organs from hell» arrated by Bukhari and Muslim. What do you want more than this? That›s why the prophet›s companions: Abdullah ibn Omar, akim ibn Hizam -relative of Khadija- and many others, used to buy tens and hundreds of slaves (to free them) bdullah ibn Omar freed approximately 1,000 slaves. This cost a huge wealth; millions of Dirhams e buys them and frees them, buys and frees… . As for Hakim ibn Hizam, as far as I remember; I read this when I was a young child, e freed approximately 1,400-1,500 slaves; buying them then freeing them. illions of gold and silver currencies (spent on freeing slaves). Why would they do that? because they know God›s reward nd they know that this is God›s aim -glory and praise to him- . This is God›s aim: Liberating slaves iberate the servants of God (=humans). Look at the verse of «Mukataba»: And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them, and give them of the wealth of Allah which He has given you] hat means help them doing the «Kitab (contract)» of freedom. As for the meaning of «Mukataba» brothers and sisters, (it is): master or a mistress, has a slave -male or female-, and this slave expressed to his master that he wants to buy himself; free himself o buy his freedom, to get back to his humanity, in exchange for money given to the master «How much do you want for letting me free? 1000, 5000, 10000 , 40000, 50000…? I can give you that throughout a period which we agree upon» »throughout 5 years, 1 year, 6 months, 20 years…». This is «Mukataba», God says: [give them «Mukataba»] nd from those who said «Mukataba» is mandatory, Omar ibn Al-Khattab -God›s praise on him- his is not something «new»; Omar is the one who said: «How can you enslave people when their mothers bore them as free men?» nd Omar is the one who prohibited enslavement of Arabs; He said: «It is prohibited to enslave an Arab» e just wants to reduce enslavement (he is not racist in favor of Arabs). His prohibition is based on no verse or hadith f enslavement of Arabs is prohibited, then it is as if Omar aims for a future plan or stage when he issues the prohibition of enslavement of all humans. ecause, in the end, the prophet said: [there is no difference between Arabic and non-Arabic People, and between white or black people, except in piety] his religion does not discriminate between humans based on ethnic basis or racial. Far be it from this. his religion rejected and dismissed the ethnic racial discrimination. This is a great religion. Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you (regardless of your race).] (Al-Hujurat, v.13) he prophet said: (All people originate from Adam, and Adam originates from soil) o, Omar said: «It is prohibited to enslave an Arab», this sentence is confirmed to be Omar›s sentence; Al-Bayhaqi narrated it in «As-Sunan Al-Kubra» nd also it is confirmed that Omar ibn Abd Al-Aziz -praise be upon him- said the same thing. In addition, the scholars followed the same approach prohibition to enslave Arabs as a first stage, then a prohibition to enslave all humans was planned o that we reach this high level of understanding the essence of Islamic jurisprudence; the understanding of the religion itself rather than the outer shells of it nyhow, Omar viewed that «Mukataba» is obligatory, and «A›ta› « as well, and one of the two views of «Al-Shafiʽi» school nd «Al-Zahiri» school, and «Abu Ja›far ibn Jarir Al-Tabari» concluded the same thing, and many other (scholars) hey concluded that «Mukataba» is mandatory. Al-Bukhari narrated-in his book «Sahih Al-Bukhari»- That Musa ibn Anas This is the son of Anas ibn Malik- God praise them both, – that Musa said: Sirin wanted to conduct «Mukataba» with his master Anas irin was a slave for Anas ibn Malik. He wanted to do «Mukataba»; He told him that he will give him an agreed-upon amount of money in exchange for his freedom hen Anas refused; Anas likes this slave, hence he told him you will stay permanently a slave. hen Sirin went to Omar (ibn Al-Khattab), and said to him: «O leader of the believers, I wanted «Mukataba» and Anas rejected» hen Omar went to Anas, ordering him: «Anas, do «Mukataba» with him (Sirin) now!». Anas ibn Malik is the virtuous companion, the servant of the prophet Do «Mukataba» with him (Sirin) now!» then Anas rejected! then Omar hit him with the lash! (as if he was saying: ) «It›s not as you like!» hile he was lashing him, he read the verse of God -praise and glory to him-: [And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them] ow could he reject? This is mandatory. The verse instructs an order (obligation) owever, those who said it is not mandatory aid that it is «preferable». They approve that there is an obligation in the verse, however the obligation could be diverted into another provision because of a clue provision like «preferable» can be diverted; of course it cannot be diverted from «mandatory» to «forbidden» or «undesired» he provision is diverted into «preferable» by a clue. They say that this clue is mentioned in the same verse …if they want «Mukataba» give them such a deed if ye know any good in them…], they say that God -glory be to him- uthorized the masters to take their own decision (regarding freeing the slave); they estimate if there is any good in the slave or not ecause they claim it is not mandatory. This opinion is weak. We reject it, and we stand by the side of our chief Omar ibn Al-Khattab he Imam (leader) of freedom, Imam of justice, Imam of equality; of course after the prophet. Why? ecause the word «good» in the verse probably -and mostly- means: the Islam. slam of a person is something apparent; it is not something to be estimated by an authorized master or any other person t is apparent; it is either the slave became a Muslim or not. The proof that «good» in that verse means Islam s what God -praise and glory to him- said: [Let there arise out of you a band of people inviting to «the good»..] (Aal-e-Imran, v.104) ost of the interpreters said that «good» in the previous verse is Islam. Also God -praise to him- said in Sura Al-Anfal: O Prophet! say to those who are captives in your hands: «If Allah findeth any «good» in your hearts, He will give you something better (much more «good»)than what has been taken from you…] (v.70) ost interpreters said that the first «good» is Islam. The surprisingly weird thing, that a lot of our scholars -may God bless their graves- may God praise them and reward them in thanks to what good they offered to the Ummah- ven if they made mistakes; whomever was diligent and researching (in an issue) is rewarded (by God) even if he made mistakes -he is rewarded as half as the one who hasn›t made mistakes he surprising thing is that they said: «The options to deal with the prisoner of war -if he stayed a disbeliever- are three: 1- killing him if he was a war criminal, …» …2- or to generously release him, or 3- or to release him in exchange of a ransom…» For now this is beautiful; a fair plan owever if he converted to Islam -look at this extremely weird logic; logic of the scholars, may God have mercy on them and on all of us- he Hanbali school declared: «If the prisoner converted to Islam, he immediately becomes a slave because he entered Islam» e never received any good from entering Islam; he is enslaved because of that. Those who benefit from the privilege of the three choices re the ones who stay disbelievers; it is better for them to stay disbelievers then. What kind of Islamic- jurisprudence is this?! an you believe that schools of Islamic jurisprudence approve that? They claim: «Because he entered Islam, he directly becomes a slave» hen his master will control him. people! didn›t the prophet say: [I have been commanded to fight against the people (polytheists of Mecca who fight the prophet) till they testify that there is no true god except Allah; and if they do this, then their blood and property are secured except by the rights of Islam…] ight of Islam in property is Sadaqa and Zakat, and right of Islam in blood is the punishment (of murder) and penalties set by God; this is the meaning of the previous hadith …and God rewards/punishes them]; the prophet says don›t harm them. Didn›t God say in surat At-Taubah, in two locations …But if they repent and establish worship and pay the poor-due Zakat, then they are your brethren in Faith] (v.11) […then leave their way free] (v.5) od says: «leave their way free; let them be free». (Despite this, scholars claimed) : « Nay, if they entered Islam, no freedom for them!» . Surprisingly weird! hat kind of Islamic jurisprudence is this?! Jurisprudence that opposes the Quran verse? that opposes the verse›s words? f course, they have their interpretations of the verse; they did not just simply said what they said – they are highly-valued scholars espite this, they went against the apparent meaning of the verses (in the slavery issue), even if they did not go against the inside-meaning of them -as they concluded from their research- ay God reward them for their research on this matter. So, (based on what they concluded), disbelief became better than Islam for the prisoner ay. This should not go logically in the mind of a respectful Muslim; mind of a researching, respectful scholar Muslim. t doesn›t make any sense! Because of that, they went further into more interpretation; they claimed: Well yes, if the prisoner entered Islam, his life becomes secured, but not his money and honor» . A slave does not own anything; even money. ll the possessions of the slave belong to his master. Even his honor belongs to his master. hey said: «There is no security on his honor and money, but only on his life, despite being enslaved» e becomes enslaved! Weird thing indeed! As I explained, this goes totally against the apparent meanings of the verses and scripts. slam should be greater than anything (should not be a reason for enslavement). They reply to this: «two rights have collided here…» An old right and a new one; and the old right always has the priority of precedence as the famous rule dictates» his is just a rhetoric. It is imprecise. The priority of precedence? This rule is a Roman law, they applied it in the Islamic provisions as a rule t is not approved (in Islam); the priority of precedence. What does it mean regarding our topic? t means that the prisoner originally was a disbeliever, then he was imprisoned while he was a disbeliever. If he entered Islam after his imprisonment, that won›t help him, ow it is the warriors/veterans› right to enslave him. This right went against the ‹new› right of the prisoner implied by his Islam hey say that the old right erases the new one. This is imprecise; with the proof of God›s words -glory be to him- hile he was listing the females that are forbidden to be married with tarting with: [And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed.] (An-Nisa, v.22) nding with: […Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful] (An-Nisa, v.24) …women already married, except those whom your right hands possess…] the reason for this verse›s revelation is hat was narrated by «Muslim» in his «Sahih Muslim», that Abu Sa›id Al-Khudri said: [The prophet -peace and bless be upon him- …] …while he was in Khaybar, he sent a battle group of his companions to Awtas…] …then they found their enemies and engaged into battle, then the Muslims won -praise and thanks to Almighty God-…] …then they have taken a number of captives…]; heed attention here, captives are different than prisoners hat is the difference between captives and prisoners? he prisoners are those who were fighting/warriors/soldiers. As for the women, children, and the weak who have not fought, hose are named «captives». We have to know the difference. … then (after Awtas battle) Muslims took prisoners and captives…] ome Muslims were hesitant to having intercourse with some of the women captives, because of the fact that they were married hey have husbands -despite being disbeliever- ; they were hesitant to have intercourse with married women o God revealed (sent down) the verse: […Also (prohibited are) women already married, except those whom your right hands possess] ndeed, it is forbidden that you have intercourse with a married woman. It is forbidden. …except those whom your right hands possess…]; God -glory and praise to him-classified them in the category of «whom your right hand possess» continuing Muslim›s hadith- : […so God said they are not prohibited after the waiting period… ] the waiting period has to pass before having an intercourse l-Qurtubi went another way in interpreting that verse. He is satisfied that his interpretation is likely right. By the way, this verse›s interpretation is extremely problematic bn Abbas himself (cousin of the prophet, he is considered to be the greatest interpreter of Qur›an) backed away from that verse ven Sa›id ibn Jubayr was asked: «Why didn›t ibn Abbas interpret that verse?», he replied: «He didn›t know its interpretation.» y the way, it is a very complicated verse. It is not easily understood. I don›t want to cause headaches to you by mentioning the difference of the many interpretations of that verse by the scholars and interpreters owever, Al-Qurtubi went in another way in interpreting it; he referenced that interpretation from others and found it to be good; he felt content with it e said: « […except those whom your right hands possess…] means whomever you have authority on by means of either marriage or… « …or a slave being bought (only by buying)» ased on that understanding, they are all [whom your right hands possess]; it even applies on the wife hen, as you can see, there is a disagreement on the interpretation of the term «whom your right hands possess»; there are many different interpretations of it here is no single interpretation of that. Actually this is one of the highly complicated interpretation problems in interpreting the book of God -glory to him- say my words, and I ask God that he forgives me and you; ask him for forgiveness. raise and thanks be to God; [He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do…] And He listens to those who believe and do deeds of righteousness, and gives them increase of His Bounty: but for the Unbelievers their is a terrible Penalty.] (Ash-Shura, v.25-26) bear witness that there is no God but Allah; alone with no partner, and I bear witness that our prophet, chief, and beloved Muhammad is his worshipper and messenger ay God praise him and bless him; him and his family and companions, and may they be given abundant peace y brothers and sisters. The two Imams Abu Dawud and Al-Tirmidhi -God praise them- narrated that group of polytheists› slaves escaped into the prophet in Al-Hudaybiyyah before the treaty (of Al-Hudaybiyyah) efore signing the treaty, in Al-Hudaybiyyah. Then, their masters sent a message to the prophet saying: O Muhammad, those (slaves) did not escape into you because they want your religion; but rather did so to escape slavery» hen, they knew that the prophet would immediately free any slaves. He wouldn›t say: «In the name of Islam you will be slaves», Nay hey become free. The prophet excitedly wants this (liberation). This is the religion of freedom, he religion of [what will convey unto thee the path that is steep, (It is) the setting free of a slave] (Al-Balad, v.12-13). Memorize that. ll the expiations and atonements in Islam obligate freeing a slave or contributing in freeing one. This is continuously evident. hen, some companions said – it is clear from context that they are from Quraysh tribe; Quraysh has this tendency he tendency towards supremacy and enslavement as if they were above other people he prophet always emphasized and stressed on Quraysh (not to think/do that way); always emphasizing on them : «O people of Quraysh don›t do (X) and don›t do (Y) «, always. e knows; he knows what will they do, and they did. After that, they did so many bad deeds to the Ummah f course they have done many good deeds to Ummah, but also they did bad deeds to it as well; Quraysh is a huge dilemma ead the book «The history of Quraish» authored by Hussein Moans. This book is 800-pages long, so that you can know better about Quraysh nd what it did. Anyhow, they said to the prophet: «O God›s messenger, return them back! (to the Meccan polytheists)» eturn the slaves!? They escaped into you wanting to declare their Islam! «Return them back!» hen the prophet became very angry, and said: «O you people of Quraysh…» – here is where we know that those people were from Quraysh … you will never stop (thinking and doing bad deeds) until God sends brutal people upon you, who would behead you because of this» e warned them if they continue like that, they will face doomed fates. They will be rewarded/punished based on their deeds f you are excitedly advocating towards enslaving people, you will find yourself in one day enslaved, I swear by God Almighty. say to that sister who calls for her suggestion -may God bless her for her limited research - y the way she is not considered from those who research Islam›s provisions with diligence; she is rather from those who are bold in their suggestions with no diligence nyhow, may God bless her. I say to this sister and to her likes -there are many «scholars» in Egypt and outside of Egypt- who give lectures on slavery nd how can we solve the Ummah›s troubles with slavery! Unbelievable! Ummah›s sexual, social, and economic troubles are o be solved (as they claim) by slavery; through Jihad and fighting and enslaving people. I am wondering in which age do these people live?! ay I ask what type of bombs you have -Mashallah- *sarcastic*? The others (whom you want to enslave) have atomic and hydrogen nuclear bombs ou have rock-bombs. Verbal bombs that explode on platforms and on YouTube hey have caused the Ummah to reach a state of brainless imbecility -I ask God to recue Ummah of this state nd to make it see reality with two aware seer eyes. uch lectures on how to solve Ummah›s troubles actually exist! Anyhow, I say to this sister and to the likes of those «scholars» y the way they are few -praise to God- they are not many. I say to them: Don›t you fear a near day; a day which we actually are the closest to between all nations swear with Almighty God who is the only and only God, that nowadays the weakest nation in defending itself nd the nation that has the least ammunition is this poor Ummah. Despite this, some from this Ummah oolishly calls for war and starts delivering threats of enslavement to the whole world. hy this imbecility?? I say to them: Don›t you fear that this delusional table turns on you, and your daughters, mothers nd sisters are taken as slaves?! After the freedom?! and (don›t you fear that) Bad deeds will happen to them?! hat kind of thinking is this?! Our religion taught us to do to people what we would like done to us nd to love to others what we would love to ourselves. This religion is a [mercy for all peoples] (Al-Anbiya v.107) his is a religion of mercy! It is not a religion of indignation or damnation! This is the religion of mercy he prophet angrily said: «O people of Quraysh, you will never stop (thinking and doing bad deeds) until God sends brutal people upon you, who would behead you because of this» hen he finished: «They (the slaves) are free in the name of God -glory and praise to him-». That›s how the prophet decisively settled the matter reciting an Arabic proverb expressing the un-hesitance of settling an issue); he said: «They are free in the name of God» he prophet of freedom! «They are free» he said. For that he was angry -peace and bless be upon him and upon his family and companions- e was really angry about this. Some people might say: «Man, you are talking about an issue which has long been forgotten» ell, it is not forgotten, as long as such people speak up and argue and give lectures (about enslavement) lso, it is not forgotten as long as its roots are evident, present, and bitter in the Muslim country of Senegal, Mali, Mauritania nd even in an Arabic country! I shall not mention it. No it is not Saudi Arabia as far as I know. here are slaves even nowadays! Mauritania is one of the latest countries in banning the slavery as a principle; in 1981-1982 an you imagine that? one of the latest countries in the world (to ban slavery). lobal economic pressures and threats were imposed on some Arab and Islamic countries so that they ban slavery. otally inhuman! They even justify enslavement by saying there are «logical» justifications other than the «religious» justifications They say) : «There are 2 logical justifications: 1- enslavement is a punishment for disbelievers, and 2- it is treating others in the same way they treat us» ell, disregard the first point of disbelievers because the time of the sermon is nearly finished s for the 2nd point; the whole world banned slavery for centuries now -praise and thanks to God- nd eradicated it, paying extra-expensive prices in the process. Why wouldn›t you «Muslims» end it? swear by God you are the fittest to end slavery! Your religion is the fittest to end it and it is the first to want to eradicate slavery completely! owever you don›t realize. In Mauritania, what happened from 1989 till 1995? ebellions, uprisings, demands, and problems that lead to the killing of tens -I won›t say hundreds- nd to the imprisonment of tens of people who were demanding the liberation of slaves and the eradication of slavery. any others escaped into Senegal, Mali, and other countries p until 2007 a new government came into power, which allowed for those who escaped to return back to Mauritania – in 2007! ven until today the battle against slavery is still ongoing in our countries! ow they want enslavement to take other forms in the name of fighting obscenity and to deal with the lust of the youth! he weird thing is, that this lady visited Egypt a couple of days ago, and in an interview with Rose Al-Yousef he declared that even women have the same right to buy (male) slaves; (she said) : «A woman can choose a slave based on her preferences: beautiful ,white, tall, blonde, blue-eyed, muscular…etc « and pays his price, then she can have intercourse with him, on one condition; that is she buys him and he has to pay her the (marriage) endowment « ashallah *Sarcastic* . (Reciting part of an Arabic poem indicating that her speech is brainless) he buys him first, then she imposes her condition that he should pay her the endowment! xtremely strange disapproved thing indeed! A farce indeed! (Reciting a part of an Arabic poem: O you Ummah that all other nations laughed at your ignorance!) his makes us sad. The most evil of things is what makes you laugh and cry at the same time e are sad and crying on our Ummah. Then they ask what is the reason that Muslims are living in stress and retardation nd this miserable situation which they are in. We need an enlightened thinking tell you, the enlightened thinking can never occur unless brought from a big heart he main primary mission of the religion is to give you a great heart; heart of mercy, of humanity, of spacious acceptance (to others) his is it. I swear with almighty God that whomever doesn›t have this humane merciful great heart is actually having a forged adulterated religious path dulterated false religious path, which is reversed and relapsed. he true religious path leads to a great heart and to spacious mercy, and to a marvelous humane way of viewing (others) hen after that we can begin generating ideas and arguing for them. As the proverb says: Great ideas are only born by great hearts». This is a true statement indeed. God, we ask you that we learn religion and be holders of knowledge in it God, make us righteous and make us lead others to righteousness. Guide us and make us lead others to guidance ake from us ways through which goodness is achieved and evil is sealed ake us from your aware thinking worshippers who listen to any speech and follow its best; we ask you by your mercy, O the most merciful of any who has mercy od, we ask you that our ends in all things are good ends, we seek refuge in you from the humiliation of this life and from the punishment of the afterlife. od, we ask you guidance, piety, and chastity, we ask you not to need anyone (other than you) e ask you a beneficial knowledge, a devout heart, a crying eye, a deed which you accept, and a prayer which you accept e seek refuge in you from a knowledge that has no benefits, from a non-devout heart, from a non-crying eye, and from a prayer that you does not accept nd from a greedy self. We seek in you refuge from hunger; for it is the worst thing to sleep .with, nd from the traitors; for they are the worst companions. God support Islam and make Muslims proud
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Islam and slavery: freeing or enslavement?
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