Treatment of Slaves And Servants

General teachings of the Prophet Muhammad (PBUH)
Slavery was a common practice in Arabia, and almost all over the
world, before the time of Prophet Muhammad (PBUH). Victorious nations
of the time considered the people captured by them, in battle, as a
"commodity" - not as human beings - and used them mercilessly for
their own advantage.
The beloved Prophet of Islam (PBUH)urged and encouragedthe people
tofree the slaves, by declaring the freeing of slaves an act of
highest virtue and an act by which sins are forgiven. On the other
hand he enjoined on allnot to drive them like animals. He explained
that their basic needs, like food and clothing should be taken care of
in a deserving manner.
He, in fact, constantly warned the Muslims that they will becalled to
account, in thehereafter, if they failed in their duty to be just and
merciful to the slaves and servants. He emphasized this to such an
extent that it is reported by Ali (R.A.) that the last words, spoken
by the Holy Prophet (PBUH), (at the time of his death) were,
"Observe Salaah (the prayers), Observe Salaah And fear Allah with
regards to your slaves and servants."
This shows theimportancethat the Holy Prophet (PBUH) attached to
theirrights- that he even stressed its significance upon his followers
at the time of his departure from this world.
History tells that the entire course of the lives of slaves and
servants was transformed, as a result of these teachings, and their
human dignity was restored to them. Many of them rose to begreat
scholars and leadersholding high posts of office. Eventually the whole
world was influenced by this guidance and slaverybecame a thing of the
past.
Kind and Merciful treatment
It is related by Abu Hurairah (R.A.) that Rasulullah (PBUH) said,
"Food and dress are the right of the slave and he should not be
assigned to task which may be beyond his capacity."
These points constitute thefundamental rightsof slaves and servants -
that one should fulfill their basic need for food and clothing in
kindness and should be merciful in assigning any work to them.
In another Hadith, the Prophet (PBUH) is reported to have said,
"They are your brothers (the slaves and servants). Allah has placed
them under your authority. So he who has a brother under him should
feed him and clothe him as he himself does, and should not take from
him any work that is beyond his power. If he does tell him to do such
work then he should also join in it - (and help him)."
Here the slaves and servants have been declared to be thebrothers of
their masters, and therefore deserve treatment like brothers - are not
both of them, servant and master, the children of Adam, after all!
In yet anotherstrikingHadith, Prophet (PBUH) said,
"When your slave or servant prepares food for you and lays it for you
- while he has suffered the inconvenience of heat and smoke when
cooking - you should ask him to sit down and share the meal. If the
food is in a small quantity (and cannot suffice) at least give him a
morsel or two there from (at least a little)."
Policy of Forgiveness
Furthermore, Rasulullah (PBUH) constantly emphasized the need to adopt
apolicy of forgivenesswith servants - This is very clear from the
Hadith narrated by Abdullah Ibn Umar (R.A.) that once a person came to
the Prophet of Allah (PBUH) and asked "O Prophet of Allah! To what
extent should we forgive the mistakes and faults of our slaves and
servants?"
The Prophet (PBUH) remained silent whereupon the man repeated this
question. The Prophet (PBUH) again, remained silent and when the man
asked for a third time, he replied "Seventy times a day."
Evidently the figure, seventy, does not denote the exact number here
but a servant should be forgiven even if he makes a mistakes often.
"Forgiving" in this Hadith means that thepunishment should not be
inflictedon servants in a spirit of vengeance. But there is no harm,
however, if they are taken to task with politeness in view of their
correction - which would actually be for their own good.
Revenge and Account for Bad Treatment
Abu Hurairah (R.A.) relates that he heard the Messenger of Allah (PBUH) say
"Whoever beats the slave or Servant unjustly, revenge will be taken
from him on the Day of Judgment."
Abu Mas'ood (R.A.) narrates that "Once I was beating my slave when I
heard a voice behind -(saying)" Oh Abu Mas'ood! Remember that Allah
has a greater power and authority over you than you have over the poor
slave."
I turned around and saw that it was the Prophet of Allah (PBUH)
whereupon I said "Oh Prophet of Allah - he is now free for the sake of
Allah (I have set him free)." The Prophet (PBUH) observed that "Be
informed that had you not done so (i.e. set him free) you would be
consumed in the fire of Hell!"
Loyalty of Slaves and Servants to their Masters
Whilst enjoining the masters to be fair and generous in their
treatment of the slaves and servants, The Holy Prophet (PBUH) also
emphasized upon the slaves and servants their duty toremain faithful
to their masters.
The Prophet (PBUH) is reported to have said,
"It is a matter of great success and good fortune for a slave or
servant that Allah raises him from this world (gives him death) in a
state that he is a worshipper of the Creator and he is loyal to his
master."
In another Hadith related by Abdullah ibn Umar (R.A.), the Holy
Prophet (PBUH) said, "When a slave or servant isfaithfulto his master
and alsoworships his Creator,he is deserving of adouble reward(in the
hereafter).
Theprincipal featureof The Holy Prophet's teachings is that he urges
each class and individual tofulfill the rights of otherswith a full
sense of responsibility and consider it a source of good fortune in
both the worlds. He, thus, enjoins upon the masters tofear Allah in
respect of their slaves and servants, (by treating them fairly and
kindly) and he enjoins upon the slaves and servants to beloyal and
sincere to their masters.

Seeing the Woman before Marriage

It is permissible for a Muslim man to see the woman to whom he intends
to propose marriage before taking further steps so that he can enter
into the marriage knowing what is ahead for him. Otherwise, if he has
not seen her before marriage, he may not find her looks to his liking
and may have regrets after he is married to her. The eye is the
messenger of the heart; when the eyes meet, the hearts and the souls
of man and woman may meet as well.
Muslim reported Abu Hurairah as saying that a man came to the Prophet
(peace be on him) and told him that he had contracted to marry a woman
of the Ansar.
"Did you look at her?" the Prophet (peace be on him) asked.
"No," he said,
"Then go and look at her," said the Prophet (peace be on him),
"For there is something in the eyes of the Ansar,' meaning that some
of them have a defect of their eyes Al-Mughira ibn Shu'bah said, I
asked for a woman in marriage and Allah's Messenger (peace be on him)
asked me whether I had looked at her. When I replied that I had not,
he said'Then look at her, for it may produce love between you.'
I went to her parents and informed them of the Prophet's advice. They
seemed to disapprove of the idea. Their daughter heard the
conversation from her room and said, 'If the Prophet (peace be on him)
has told you to look at me, then look.' I looked at her, and
subsequently I married her. (Reported by Ahmad, Tirmidhi, Ibn Majah,
Ibn Hibban, and Darimi).
The Prophet (peace be on him) did not specify either to Mughirah or to
the other manhow muchof the woman they were permitted to see. Some
scholars are of the opinion that looking is limited to seeing theface
and hands. However, it is permissible for anyone to see the face and
hands as long asno desire is involved; therefore, if asking for woman
in marriage is an exemption, obviously the man making the proposal
should be able to see much more of the woman than that.
The Prophet (peace be on him) said, "When one of you asks for woman in
marriage, if he is able to look at what will induce him to marry her,
he should do so." (Reported by Abu Daoud).
Some scholars have gone to one extreme or another in relation to this
permission, but thebest course seems to be the middle one. One
researcher considers it quite appropriate in our time that the man who
is proposing be allowed to see the woman asshe normally appears before
her father, brother, and other muharramah.
He says: In the context of the above hadith, he may even accompany
her, together with her father or some other mahrem as chaperone, on
her usual visits to relatives or to public places, while clad in full
hijab. (Hijab denotes the proper Islamic dress. (Trans.))
In this way he will have the opportunity to get an insight into her
reasoning, behavior, and personality. This is a part of the meaning of
the hadith, "...to look at what will induce him to marry her."
(Al-Bahee al-Khooly, Al-Mar'ah Bain al-bayn al-bait wal-Mujtamah').
If the man's intention of marriage is sincere, he is permitted to see
the woman with or without her and her family's knowledge. Jarir ibn
'Abdullah said concerning his wife, "(Before marriage) I used to hide
under a tree to see her."
From the hadith concerning al-Mughira we understand that thefather of
a girl cannot, out of deference to custom and tradition,prevent a
suitorwho is in earnest from seeing her, forcustoms and traditions
must be governed by the Shari'ah. How is it possible that the Divine
Law should subjected to the whims of human beings?
On the other hand, however,neither the father, the suitor, or the
fiancee can stretchthis permission to such an extent that the young
man and woman, under the pretext of betrothal or engagement, go to
movie theaters, clubs, and shopping places together without being
accompanied by a mahrem of hers, apractice which has become common
today among Muslimswho are fond of imitating Western civilization and
its customs.

Rights of Relatives

Besides parents' rights, a great emphasis is also laid on the rights
of other relatives. In Islamic terms, 'Silah-Rahimi' is used to denote
good treatment towards the relatives'.
In the Qur'an, where the Muslims are enjoined to showkindness to
parents,they are also required to treat the other relatives with love
and sympathy and to pay due regard to their rights as well.
Allah has declared, "I am Allah, I am Ar-Rahman (The Merciful), I have
created the bond of kinship and named it Rahim,-which I have derived
from the root of my name of Rahman. Thus, whoever, shall join it tie.
Rahim, I shall join him, and whoever will break it, I shall break
him."
The Almighty has designed the system of birth in such a way, that
whoever is born, is tied to the bonds of kinship-and these bonds carry
certain claims and rights. Thus, whoever fulfils these claims, by
being kind to his relatives and treating them well, Allah will "join
him" i.e. He will make him His own and bestow His favor and mercy on
him. And whosoever will violate these claims, Allah will "break him"
i.e. He will have nothing to do with him.
Fulfilling The Rights Of Relatives
It is related by Anas (R.A.) that the Prophet Muhammad (PBUH) said
"Whoever wants an increase in his sustenance and that the marks of his
feet remain for a long time in the world (i.e. to live long) - he
should be kind and helpful to his relatives."
Basically, there aretwo ways of being kindand considerate to
relatives. One is by giving themmonetary assistance, when needed, and
the other is bydevoting a part of one's time and energyat their
service.
Family quarrels, which generally arise from the disregard of the
relatives' rights, affect a man's health and make it difficult for him
to concentrate in his work. Those who treat their relatives well and
are helpful to them, arefree from tensionsof this kind and they are
happier and more peaceful.
Violation Of Relatives Rights
The Prophet Muhammad (PBUH) has said "Whoever violates the rights of
relatives, shall not go to Paradise.
This Hadith, alone, should be enough to make us realize the importance
of Silah-Rahimi'. It shows that the violation of the relatives' rights
is so detested by Allah, that with its filthiness, no one can enter
Paradise. It is only when a person (believer) has received his
punishment or has been forgiven, that the gates of Paradise will be
opened for him.
Showing Kindness To Those Who So Ever Relations
Often, there are people who care little for the bonds of relationship
and are ruin and unjust in this respect. Prophet Muhammad (PBUH) has
enjoined to continue to treat them well and fulfill the obligations,
irrespective of what they do and how they behave.
Abdullah ibn Umar (R.A.) relates from the Prophet Muhammad (PBUH), "He
does not fulfill the claim of Silah-Rahimi who shows no kindness in
return for the kindness shown to him.. The person who really fulfils
the claim is he who treats his relatives well even when they are mean
and unjust to him.
When the violation of the rights of relatives is returned in a similar
manner, the evil will spread in the society -- while if it is returned
with kindness, it may lead to their correction and it will assist in
the promotion of Silah-Rahimi, in the life of the community.

In Allah’s Hands alone - I

The true nature of might and power
In an ultimate way, the answer to these and other similar questions is
simple: Allah Almighty has willed it. This is so because nothing can
happen in this world except by the permission of its mighty Creator
and wise Lord, Allah, The Most High.
All of this happens because Allah Almighty, in His infinite wisdom,
created laws and means )including evil( which allow certain outcomes,
regardless of whether He loves it or not. This does not absolve people
from their intentions and deeds, but quite the opposite. It forms the
crucible and volitional test of human faith. This is known as Allah's
Creative Will or Al-Iraadah Al-Kawniyah.
Allah Almighty also has what is known as the Prescriptive Will,
Al-Iraadah Ash-Shar'iyah—or the Sharee`ah—which prescribes for us what
Allah Almighty requires us to avoid and loves for us to do. Here Allah
Almighty sets forth unambiguously what He detests as evil and what He
loves and aides; namely, good, the righteous, and the good deeds they
do.
Consequently, everything, good or bad, occurs under Allah's knowledge
and happens only by His permission and creation. Making wars,
conquests and the defeat of the weak by the physically strong, all
take place by His permission because that is His Creative Will but at
the intention and choice of man. Thus Allah Almighty Says in the Quran
)what means(:"In the victory of Allah. He gives victory to whom He
wills, and He is the Exalted in Might, the Merciful. ]It is[ the
promise of Allah. Allah does not fail in His promise, but most of the
people do not know .They know what is apparent of the worldly life,
but they, of the Hereafter, are unaware."]Quran 30:5-7[
Reflecting upon history and reality shows us that Allah Almighty has
made us into various competing communities and nations, who vie with
one another for glory. Allah Almighty gives and takes from whom He
pleases, even according strength to those He despises. Yet, as the
preceding verses indicate, material displays of strength are
deceiving. Allah Almighty has created them as an illusion for the
disbelievers and those who have disregarded His signs. Strength in
this world is meaningless in the next, because it cannot be truly
substantial unless it occurs under God's favor.
So it might be a fair question to ask ourselves what do might and
power mean for the Muslim—a person who declares: La hawla wa la
quwwata illa billah, or "There is neither might nor power save with
Allah?"
In the course of our answer to this, we will see that the root of the
oppression that Allah Almighty mentions time and again in the Quran
originates from a crucial misunderstanding of power, the illusion we
mentioned previously. All the oppressors in the world perceive
themselves as strong and the makers of their own destiny as well as
the destiny of others. But the Quran makes clear that everything is as
God wills, and that "indeed, Allah is powerful over all things" ]Quran
2:20[.
So our question develops. What is the nature of power and does Allah
wish us to view it? Then what sort of concepts about power may we have
to correct in ourselves when we answer our question?
Power and Devine knowledge
Consider Ibrahim, Father of Prophets, Friend of God. He approached
King Nimrod, calling him to submit to Allah Almighty. But Nimrod
doubted and disputed him, simply because Allah Almighty had granted
him kingship )2:258(. In arrogance, Nimrod saw his kingdom and control
over other people as a sign that his power made him responsible to no
one. But Ibrahim, peace be upon him, insisted: "My Lord is He Who
gives life and gives death." And Nimrod said: "I give life and give
death."And it was true in a sense. Nimrod could decree the execution
of whomever he wished in his kingdom.
But Ibrahim, peace be upon him, saw that Nimrod's argument was sheer
falsehood. "Then, indeed, it is Allah who brings the sun from the
East. So you bring from the West." Nimrod could not answer. Ibrahim,
peace be upon him, knew the flimsiness of Nimrod's arguments, how weak
a web of self-deception he had spun for himself. He recognized the
difference between the violent might and meaningless power of Nimrod,
and the wise and ultimate nature of true power from Allah. Prophet
Ibrahim, peace be upon him, knew true power comes only from complete
submission to God, not from physical outbursts and the compulsion of
others.
The same is evident from the Prophet Muhammadwho said:"A strong person
is not the one who throws his adversaries to the ground. A strong
person is the one who contains himself when he is angry."]Al-Bukhari[
The believer does not wish to extend his human limitations onto other
people through needless violence, harsh words, and spiteful thoughts.
Allah Almighty Says )what means(:"And do not turn your cheek ]in
contempt[ toward people and do not walk through the earth exultantly.
Indeed, Allah does not like everyone self-deluded and boastful."]Quran
31:18[
This Quranic verse shows attributes, not of the strong, but the
spiritually weak. Instead, the strong man of God is in selfless
devotion to his Creator. The Prophet Muhammaddid not take his revenge
on the people of Makkah when he conquered it. He did not raise his
voice at those who disrespected him. Instead, he went against most of
the expectations of what the Arabs considered to be actions of the
strong and powerful at that time. In this was a sign of his real
strength.
When we desire to oppose oppression, we must remember that we serve
only the One who has created all things, and not the created things
themselves. We have all heard the expression: "Do not fall in love
with the things of this world." But it is equally true to say: "Do not
fall into hatred of the things of this world."
To succumb to either condition is to abandon our submission to Allah
for surrender to the world and its illusions, which become controlling
over us. It is to lose sight of ultimate purposes and ends, and out of
love or hate, to focus on the temporary and miss the eternal. We lose
ourselves to our own emotions instead of locating ourselves in the
refuge of the All-Merciful.
It is always better to seek to live by Allah's commands than to follow
our false desires. An example of this is the celebrated anecdote of
Ali ibn abi Talib, may Allah be pleased with him, on the battlefield.
His enemy fell beneath him, open to the deathblow. At that moment, he
spat in Ali's face. Ali, may Allah be pleased with him, held his
stroke and turned away, to the astonishment of his opponent, who asked
him why. His action would have emerged not from obedience to Allah,
but from personal anger, making it insincere.
Ali, may Allah be pleased with him, recognized that to strike at that
moment would be to transfer his submission from the Divine to the
dunya )world(, controlled by the actions of his enemy or his physical
emotions. If this story is true, it goes a long way to show the solid
character of Ali, may Allah be pleased with him, who wanted his heart
to be moved only by Allah Almighty and for His sake alone, not the
deception of this world.
He sacrificed a display of physical strength )at that moment(, so he
might observe the limits Allah had established )not to kill for one's
own whims or motives(. He knew that all power in this world comes from
Allah alone, and this power loses its meaning if it is not used in His
way. Through this type of action, Allah made him and many other
Companions of Prophet Muhammadof the strongest and wisest of His
servants.