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Art by Molly Costello

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What happens when authorities you venerate condone something you know is wrong?

Every major religion and philosophy once condoned or approved of slavery, but in modern times nothing is seen as more evil. Americans confront this crisis of authority when they erect statues of Founding Fathers who slept with their slaves. And Muslims faced it when ISIS revived sex slavery, justifying it with verses from the Quran and the practice of Muhammad.

Exploring the moral and ultimately theological problem of slavery, Jonathan A.C. Brown traces how the Christian, Jewish and Islamic traditions have tried to reconcile modern moral certainties with the infallibility of God's message. He lays out how Islam viewed slavery in theory, and the reality of how it was practiced across Islamic civilization. Finally, Brown carefully examines arguments put forward by Muslims for the abolition of slavery.

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What happens when authorities you venerate condone something you know is wrong? Every major religion and philosophy once condoned or approved of slavery, but in modern times nothing is seen as more evil. Americans confront this crisis of authority when they erect statues of Founding Fathers who slept with their slaves.

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RESOURCE: Secrets of Divine Love by A. Helwa and accompanying journal

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RESOURCE: Secrets of Divine Love by A. Helwa and accompanying journal

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O Allah, I yield to Your infinite wisdom and mercy. I pray for Your love to hold us, to grant us wellness, to keep us safe, and to embolden our communities. I pray that You continue to empower us to fight for justice in your image, and that You are merciful to those of us who cannot fight. O Allah, I am grateful for You, and humbly pray for Your wisdom as we work to build a more just world.

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Islam and Slavery

The subject of Islam and slavery is vast. This brief introduction will focus on the following specific areas in an attempt to sketch the basic interplay of the ideals and realities of Muslim slavery:

The Qur'an
Islamic Law
Muslim History
Slavery and Quasi-Slavery in the Contemporary Muslim World

The Qur'an, which Muslims believe to have been revealed by God to the Prophet Muhammad in the seventh century, makes numerous references to slaves and slavery (e.g., Q. 2.178; 16.75; 30.28). Like numerous passages in the Hebrew Bible and the New Testament, the Qur'an assumes the permissibility of owning slaves, which was an established practice before its revelation. The Qur'an does not explicitly condemn slavery or attempt to abolish it. Nonetheless, it does provide a number of regulations designed to ameliorate the situation of slaves. It recommends freeing slaves, especially "believing" slaves (Q. 2.177). Manumission of a slave is required as expiation for certain misdeeds (Q. 4.92; 58.3) and another verse states that masters should allow slaves to purchase their own freedom (Q. 24.33).

The Qur'an also suggests certain means of integrating slaves, some of whom were enslaved after being captured in war, into the Muslim community. It allows slaves to marry (either other slaves or free persons; Q. 24.32; 2.221; 4.25) and prohibits owners from prostituting unwilling female slaves (Q. 24.33). Despite this protection against one form of sexual exploitation, female slaves do not have the right to grant or deny sexual access to themselves. Instead, the Qur'an permits men to have sexual access to "what their right hands possess," meaning female captives or slaves (Q. 23.5-6; 70.29-30). This was widely accepted and practiced among early Muslims; the Prophet Muhammad, for example, kept a slave-concubine (Mariya the Copt) who was given to him as a gift by the Roman governor of Alexandria.

Traditional Islamic law (fiqh) elaborates significantly on the Qur'anic material concerning slavery. The enslavement of war captives is regulated, along with the purchase and sale of slaves. While it is not permissible to enslave other Muslims, the jurists clarify that if a non-Muslim converts to Islam after enslavement, he or she remains a slave and may be lawfully purchased and sold like any other slave. (This rule closes a potential loophole allowing for slaves to gain their freedom by the simple fact of conversion.) The law also prescribes penalties for slave owners who maltreat or abuse their slaves; these penalties can include forced manumission of the slave without compensation to the owner.

Islamic law devotes special attention to regulating the practice of slave marriage and concubinage, in order to determine the paternity and/or ownership of children born to a female slave. A man cannot simultaneously own and be married to the same female slave. The male owner of a female slave can either marry her off to a different man, thus renouncing his own sexual access to her, or he may take her as his own concubine, using her sexually himself. Both situations have a specific effect on the status of any children she bears. When female slaves are married off, any children born from the marriage are slaves belonging to the mother's owner, though legal paternity is established for her husband. When a master takes his own female slave as a concubine, by contrast, any children she bears are free and legally the children of her owner, with the same status as any children born to him in a legal marriage to a free wife. The slave who bears her master's child becomes an umm walad (literally, mother of a child), gaining certain protections. Most importantly, she cannot be sold and she is automatically freed upon her master's death.

How have these laws played out in Muslim history? Slavery was a social fact in most of the Muslim world for nearly 1400 years, with large numbers of slaves employed in domestic service as well as commerce. Large-scale agricultural slavery, like the plantation slavery of the U.S. South, was seldom practiced in the Muslim world. This was not due to any prohibition against such forms of slave labor, but rather to economic and geographical factors. This does not mean that Islamic slavery was not harsh, as some apologists have argued, or that masters were not sometimes brutal to their slaves.

However, slavery did not always equal low social status. In medieval Egypt, the Mamluk (literally, "owned") dynasty ruled for some time, with manumitted military slaves rising to govern others. The conscript slave troops (janissaries) of the Ottomans are another example. Most striking is the case of the royal concubines who wielded tremendous influence and amassed considerable wealth in the later centuries of the Ottoman empire.

The issue of slavery in Muslim societies is not purely historical but has lingering contemporary effects, especially in certain parts of Africa and the Gulf states. Some majority Muslim nations - Saudi Arabia, for example - were among the last to outlaw slavery in the twentieth century. Vestigial effects of domestic slavery still exist in certain Gulf nations in the failure of police and lawmakers to protect immigrant household workers against potential abuses by employers. Women employed as maids and nannies have little recourse against sexual coercion or harsh beatings; in some cases, those who have escaped and sought refuge with police have been forcibly returned to their employers. It is important to note that these women are not legally enslaved, and they generally receive compensation for their work that differentiates their situation from that of those in debt bondage. However, because of the acceptance of controls on their mobility (employers often take their passports), and the refusal of law enforcement officials to respond to complaints of maltreatment, they are particularly vulnerable to abuse.

In some African nations, actual slavery continues. Repeated attempts to outlaw slavery in Mauritania have had little effect. The most recent declaration of abolition, in 1980, has been largely ineffective, with 90,000 black Mauritanians remaining essentially enslaved to Arab/Berber owners(citation). In the Sudan, Christian captives in the ongoing civil war are often enslaved, and female prisoners are often used sexually, with their Muslim captors claiming that Islamic law grants them permission (citation).

The existence of actual and quasi-slavery is by no means unique to the Muslim world; slavery and slavery-like practices are found in numerous nations world-wide. Further, they are not found everywhere in the Muslim world; there specific socio-economic and political factors that help to account for their existence. Still, the claiming of religious justification for slaveholding in some of these cases makes them particularly urgent to address.

While the vast majority of contemporary Muslims agree that there is no place for slavery in the modern world, there has not been a strong internally developed critique of past or present slaveholding practices. In fact, modern Muslims have generally devoted little attention to thinking about or discussing the religious, ethical, and legal issues associated with slavery, perhaps because it is difficult to acknowledge and confront the scriptural and traditional permission for it. Yet it is possible to analyze slavery (as well as other forms of gross social inequity) as inconsistent with basic Qur'anic precepts of justice and human equality before God. The enslavement of human beings to other human beings is, in fact, marginal to the Qur'anic worldview. In contrast, slavery of a different type is conceptually central: the status of each Muslim as a slave before God is a slavery that can never be abolished.

Content by Kecia Ali
Senior Research Analyst, FSE
Revised 2/2/2004

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The subject of Islam and slavery is vast. This brief introduction will focus on the following specific areas in an attempt to sketch the basic interplay of the ideals and realities of Muslim slavery: The Qur'an Islamic Law Muslim History Slavery and Quasi-Slavery in the Contemporary Muslim World The Qur'an, which Muslims believe to have been revealed by God to the Prophet Muhammad in the seventh century, makes numerous references to slaves and slavery (e.g., Q.

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Mantra: Build a practice of imagining beyond the harm

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Mantra: Build a practice of imagining beyond the harm

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Deconstructing Islam as a religious construct

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Deconstructing Islam as a religious construct

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thoughts:
- "islam" and "muslim" and "sufi/sufism" were terms given by the British to construct the religion when ie. colonizing the Mughal Empire and separating "muslim" folx from "hindu" folx from "sikh" folx etc

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https://www.amazon.com/Feminist-Edges-Quran-Aysha-Hidayatullah/dp/0199359571

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Aysha Hidayatullah presents the first comprehensive analysis of contemporary feminist interpretations of the Qur'an. Synthesizing prominent feminist readings of the Qur'an in the United States since the late twentieth century, she provides an essential introduction to this nascent field of
Qur'anic scholarship and engages in a deep investigation-as well as a radical critique-of its methods and approaches. With a particular focus on feminist "impasses" in the Qur'anic text, she argues that many feminist interpretations rely on claims about feminist justice that are not fully supported
by the text, and she proposes a major revision to their exegetical foundations. A provocative work of Muslim feminist theology, Feminist Edges of the Qur'an is a vital intervention in urgent conversations about women and the Qur'an.

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Amazon.com: Feminist Edges of the Qur'an: 9780199359578: Hidayatullah, Aysha A.: Books

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The Most Beautiful Names of God : 99 Names of Allah

The Quran is miraculous in such a way that it points to scientific issues and explains scentific subjects that could not have been known about in the 7th century. This Book answers such questions as where we came from, why we exist and what we should do. This Book describes the existence, the unity, the power and the mercy of God. The Quran speaks of God, and introduces God as the Merciful, the Creator and the Forgiver. The description of God is the most important message of the Quran.
Asmaul Husna - 99 Names of Allah God
Arabic English Translation

Allah (الله) God The Greatest Name

1 Ar-Rahman (الرحمن) The All-Compassionate

2 Ar-Rahim (الرحيم) The All-Merciful

3 Al-Malik (الملك) The Absolute Ruler

4 Al-Quddus (القدوس) The Pure One

5 As-Salam (السلام) The Source of Peace

6 Al-Mu'min (المؤمن) The Inspirer of Faith

7 Al-Muhaymin (المهيمن) The Guardian

8 Al-Aziz (العزيز) The Victorious

9 Al-Jabbar (الجبار) The Compeller

10 Al-Mutakabbir (المتكبر) The Greatest

11 Al-Khaliq (الخالق) The Creator

12 Al-Bari' (البارئ) The Maker of Order

13 Al-Musawwir (المصور) The Shaper of Beauty

14 Al-Ghaffar (الغفار) The Forgiving

15 Al-Qahhar (القهار) The Subduer

16 Al-Wahhab (الوهاب) The Giver of All

17 Ar-Razzaq (الرزاق) The Sustainer

18 Al-Fattah (الفتاح) The Opener

19 Al-`Alim (العليم) The Knower of All

20 Al-Qabid (القابض) The Constrictor

21 Al-Basit (الباسط) The Reliever

22 Al-Khafid (الخافض) The Abaser

23 Ar-Rafi (الرافع) The Exalter

24 Al-Mu'izz (المعز) The Bestower of Honors

25 Al-Mudhill (المذل) The Humiliator

26 As-Sami (السميع) The Hearer of All

27 Al-Basir (البصير) The Seer of All

28 Al-Hakam (الحكم) The Judge

29 Al-`Adl (العدل) The Just

30 Al-Latif (اللطيف) The Subtle One

31 Al-Khabir (الخبير) The All-Aware

32 Al-Halim (الحليم) The Forbearing

33 Al-Azim (العظيم) The Magnificent

34 Al-Ghafur (الغفور) The Forgiver and Hider of Faults

35 Ash-Shakur (الشكور) The Rewarder of Thankfulness

36 Al-Ali (العلى) The Highest

37 Al-Kabir (الكبير) The Greatest

38 Al-Hafiz (الحفيظ) The Preserver

39 Al-Muqit (المقيت) The Nourisher

40 Al-Hasib (الحسيب) The Accounter

41 Al-Jalil (الجليل) The Mighty

42 Al-Karim (الكريم) The Generous

43 Ar-Raqib (الرقيب) The Watchful One

44 Al-Mujib (المجيب) The Responder to Prayer

45 Al-Wasi (الواسع) The All-Comprehending

46 Al-Hakim (الحكيم) The Perfectly Wise

47 Al-Wadud (الودود) The Loving One

48 Al-Majid (المجيد) The Majestic One

49 Al-Ba'ith (الباعث) The Resurrector

50 Ash-Shahid (الشهيد) The Witness

51 Al-Haqq (الحق) The Truth

52 Al-Wakil (الوكيل) The Trustee

53 Al-Qawiyy (القوى) The Possessor of All Strength

54 Al-Matin (المتين) The Forceful One

55 Al-Waliyy (الولى) The Governor

56 Al-Hamid (الحميد) The Praised One

57 Al-Muhsi (المحصى) The Appraiser

58 Al-Mubdi' (المبدئ) The Originator

59 Al-Mu'id (المعيد) The Restorer

60 Al-Muhyi (المحيى) The Giver of Life

61 Al-Mumit (المميت) The Taker of Life

62 Al-Hayy (الحي) The Ever Living One

63 Al-Qayyum (القيوم) The Self-Existing One

64 Al-Wajid (الواجد) The Finder

65 Al-Majid (الماجد) The Glorious

66 Al-Wahid (الواحد) The Unique, The Single

67 Al-Ahad (الاحد) The One, The Indivisible

68 As-Samad (الصمد) The Satisfier of All Needs

69 Al-Qadir (القادر) The All Powerful

70 Al-Muqtadir (المقتدر) The Creator of All Power

71 Al-Muqaddim (المقدم) The Expediter

72 Al-Mu'akhkhir (المؤخر) The Delayer

73 Al-Awwal (الأول) The First

74 Al-Akhir (الأخر) The Last

75 Az-Zahir (الظاهر) The Manifest One

76 Al-Batin (الباطن) The Hidden One

77 Al-Wali (الوالي) The Protecting Friend

78 Al-Muta'ali (المتعالي) The Supreme One

79 Al-Barr (البر) The Doer of Good

80 At-Tawwab (التواب) The Guide to Repentance

81 Al-Muntaqim (المنتقم) The Avenger

82 Al-'Afuww (العفو) The Forgiver

83 Ar-Ra'uf (الرؤوف) The Clement

84 Malik-al-Mulk (مالك الملك) The Owner of All

85 Dhu-al-Jalal wa-al-Ikram (ذو الجلال و الإكرام) The Lord of Majesty and Bounty

86 Al-Muqsit (المقسط) The Equitable One

87 Al-Jami' (الجامع) The Gatherer

88 Al-Ghani (الغنى) The Rich One

89 Al-Mughni (المغنى) The Enricher

90 Al-Mani'(المانع) The Preventer of Harm

91 Ad-Darr (الضار) The Creator of The Harmful

92 An-Nafi' (النافع) The Creator of Good

93 An-Nur (النور) The Light

94 Al-Hadi (الهادي) The Guide

95 Al-Badi (البديع) The Originator

96 Al-Baqi (الباقي) The Everlasting One

97 Al-Warith (الوارث) The Inheritor of All

98 Ar-Rashid (الرشيد) The Righteous Teacher

99 As-Sabur (الصبور) The Patient One

read : Surah Al-Ikhlas in English

..

I just finished reading this book " What Everyone Should Know About Islam and Muslims" by Suzanne Haneef and it was just so amazing and touching.
great book. i recommend to everyone. here a link to read and download
https://www.slideshare.net/FatimaKarim3/what-everyone-should-know-about-islam-and-muslims-suzanne-haneef-pdf
peace to all :).

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The Most Beautiful Names of God : 99 Names of Allah

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The Most Beautiful Names of God : 99 Names of Allah The Quran is miraculous in such a way that it points to scientific issues and explains scentific subjects that could not have been known about in the 7th century. This Book answers such questions as where we came from, why we exist and what we should do.

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Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.