CHAPTER 3 : SERVANTS AND SLAVES – PART 3
The Prophet of Allah, sallallahu ‘alayhi wa sallam, was extremely tolerant with his servants:
Anas ibn Maalik said: “The Messenger of Allah, sallallahu ‘alayhi wa sallam, came to Madinah without any servant, so Abu Talhah took me by my hand to the Messenger of Allah, sallallahu ‘alayhi wa sallam, and said: ‘O Messenger of Allah, Anas is an intelligent lad, so let him be a servant to you.’”
Anas continued, “So I served him while we were travelling as well as at home (In another narration, “Nine years,” and yet another narration reads, “Ten years,” and the reason for the difference in the number is the period was nine years and some months, so some removed the fraction of the months and other rounded it up to ten. Fat-h Al-Baari (10/460).) (and he never reprimanded even the slightest, not even by saying something as soft as ‘Uff’), and if I did something, he never said: ‘Why did you do that in that manner?’ And if I did not do something, he never said: ‘Why did you not do this in this manner?’” In another narration, “If I abandoned something, he never said: ‘Why did you abandon that?’” (Reported by Al-Bukhari (2768) and Muslim (2309).)
Ten years are not just mere days or months, but a long period of time. During that time, an individual’s disposition would change and perhaps even become disturbed or uneasy, however, with all that said, he, sallallahu ‘alayhi wa sallam, never scolded or rebuked him.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, defended his servants in spite of their shortcomings:
Anas ibn Maalik said: “I served the Prophet of Allah, sallallahu ‘alayhi wa sallam, for ten years, and during that time, if he ordered me to do something and I slacked or forgot that thing, he never reproached or blamed me. Not only that, but if someone did reproach me, he, sallallahu ‘alayhi wa sallam, would say: ‘Leave him be, if it was destined to be, it would have happened.’”(Reported by Ahmad (13005).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, ordered anyone who has a servant or slave that does not suit him to release that slave, that way, the difference in personalities does not cause the owner to be unjust to his servant:
Abu Tharr (a Companion) said: “The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: ‘If any of you has a servant that suits you, let him feed him from what he eats and dress him from what he dresses. However, if the servant does not suit you, then sell him, and do not torture Allah’s creation.’” (Reported by Abu Dawood(5161).)
Based on that, if anyone has a driver or maid who does not suit him and they are not in harmony, then he should just release him, that way he does not fall into injustice towards that driver or maid, and does not harm them either.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, never hit any of his servants:
`Aa’ishah said: “The Messenger of Allah, sallallahu ‘alayhi wa sallam, never struck any of his servants, wives, or anyone else.” (Reported by Muslim (2328).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, prohibited hitting them:
Abu Mas`ood Al-Badri (a Companion) said: “I was hitting a servant of mine with a whip when I heard a voice from behind me saying: ‘Know, Abu Mas`ood.’ I did not recognize the voice, however, due to my anger.
When he approached me, I realised that it was the Messenger of Allah, sallallahu ‘alayhi wa sallam, and he was saying: ‘Know, O Abu Mas`ood; know, O Abu Mas`ood.’ So I threw the whip from my hand.
He, sallallahu ‘alayhi wa sallam, then said: ‘Know, O Abu Mas`ood, that Allah has more ability over you than you have over your servant.’ After that, I never hit any servant of mine.” (Reported by Muslim(1659).)
In another narration, he said: “I said: ‘O Messenger of Allah, he is free for Allah’s sake.’ And he, sallallahu ‘alayhi wa sallam, responded: ‘Had you not done that, the Fire would have burnt you, or would have touched you.’” (Ibid.)
Al-’Atheem Abaadi said: “The term “Allah has more ability over you than you have over your servant” means that the power of Allah over you (to punish and afflict you) is more than your power (due to servitude) you have over your slave.” (Awn Al-Ma’bud (47/14).)
An-Nawawi said: “This narration includes the following: encouragement with regard to being gentle with a servant, admonishment and notification with regard to utilizing forgiveness, suppressing anger, and ruling just as Allah rules with His slaves.” (The explanation of An-Nawawi on the book of Muslim (11/130).)
It is not bravery, strength or chivalry for an individual to be unjust to someone under his control such as a servant or employee. Likewise, it is not any of those things for an individual to dominate over them with his hand or tongue, or to degrade them and keep them subjected to the need that brought them from their lands. If you are unjust to people, then remember Allah’s ability to dominate you.
There are frequent reports of injustice and degradation of servants or employees in society, which are as far removed as can possibly be from justice and fairness. Despite the lofty status of the Messenger of Allah, sallallahu ‘alayhi wa sallam, he never degraded anyone, and never struck anyone without a right. He, sallallahu ‘alayhi wa sallam, never dominated or overpowered the weak that were under his control, regardless if they were a slave or a servant.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, made the expiation of hitting a slave that the owner should free the slave:
Zaadathaan Abu `Umar (a Follower belonging to the generation succeeding the Companions) said: “I went to Ibn `Umar and he had freed a slave. He took a piece of wood from the floor, or something like that, and said: ‘There is no reward for me for freeing this slave, not even enough that it would equal this [worthless piece of wood]. However, I heard the Messenger of Allah, sallallahu ‘alayhi wa sallam, say: ‘The expiation of someone punching or hitting his slave is that they free the slave.’” (Reported by Muslim (1657).)
An-Nawawi said: “Scholars said that this narration contains (the ruling of)
being kind to slaves, as well as being good company for them and not harming
them. The Muslims have unanimously agreed that in this case, freeing the slave
is not obligatory, however, it is recommended just out of hope that the sin is expiated,
and that the sin of injustice is cleansed from him.” (The explanation of An-Nawawi on the book of Muslim (11/127).)
A servant takes his revenge on his master:
Mu`awiyah ibn Suwayd (a Follower belonging to the generation succeeding the Companions) said: “I slapped a servant of ours, then fled and came back shortly before the noon prayer, and prayed behind my father. Afterwards, he called the slave and then called me, and said to him, ‘Do to him as he has done to you.’ However, the servant pardoned me.
Then my father said: ‘We, the offspring of Muqarrin, only had one servant during the time of the Prophet of Allah, sallallahu ‘alayhi wa sallam. One of us slapped this servant, and that reached the Prophet of Allah, sallallahu ‘alayhi wa sallam, and he said: ‘Free her.’
They (a member of the family) said: ‘She is our only servant.’ So the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: ‘Then employ her, and when you are no longer in need of her, then set her free.’” (Reported by Muslim (1658).)
An-Nawawi said: “When he said: “Do to him as he has done to you,” it is held to mean that he tried to comfort the heart of the servant who had been slapped, otherwise, it is not obligatory to carry out the system of revenge on slaps,and so forth, however, the obligation is admonishment. Since he wanted to be free from the responsibility, he gave the servant the ability to avenge what was done to him. The narration contains injunctions for being good to servants, and acting in accordance to humbleness.” (The explanation of An-Nawawi on the book of Muslim (11/128).)
Also, notice how the son knew beforehand that his father would punish him if he hit the servant or treated him badly, that is why he ran away after he struck the servant, and only went back during the time of prayer, because he hoped that the prayer would be sort of an intercessor between himself and his father [i.e. his punishment or anger].
Hilaal ibn Yasaaf (a scholar) said: “An old man became angry and hasty and slapped a servant of his on her face, so Suwaid ibn Muqarrid said: ‘You could not find anywhere else to hit her besides the most prominent part of her body (i.e. her face)? I was one of the seven children of Muqarrin, and we only had one servant, and the youngest of us slapped her, and the Messenger of Allah, sallallahu ‘alayhi wa sallam, ordered us to free her.’” (Reported by Muslim (1658).)
The last instruction that the Prophet of Allah, sallallahu ‘alayhi wa sallam, gave as admonishment before passing away was regarding prayers, and servants and slaves:
Anas ibn Maalik said: “The main advice of the Messenger of Allah, sallallahu ‘alayhi wa sallam, when he was passing away and while his soul was leaving him was: ‘Guard your prayer, and fear Allah regarding what your right hand possesses.’”(Reported by Ibn Maajah (2697).)
As-Sindi (a scholar) said: “His statement, “Guard your prayer,” means to keep dutiful to your prayer, give it its due importance, and do not neglect them. When he, sallallahu ‘alayhi wa sallam, said: “and fear Allah regarding what your right hand possesses,” it was an admonishment in reference to slaves, both male and female. It is saying: ‘Give their right and be kind to those under your authority.”(The explanation of As-Sindi on the book of Ibn Maajah (3/397).)
`Ali ibn Abu Taalib (a Companion and the fourth Caliph) said: “The last words of the Prophet of Allah, sallallahu ‘alayhi wa sallam, were: ‘Guard your prayer, guard your prayer; fear Allah The Almighty with regard to what your right hand possesses.’”(Reported by Abu Dawood (5156).)
Al-’Atheem Abaadi (a scholar) said about the term “Fear Allah The Almighty with regard to what your right hand possesses”, “He, sallallahu ‘alayhi wa sallam, meant slaves, and it (the right of the slaves) was coupled with prayer to show that caring for their needs, such as clothing and food, is obligatory just as prayer is obligatory, and there is no way that an individual can abandon this obligation.“ (Awn Al-Ma`bood (14/44).)
By Muhammad Saalih Al-Munajjid
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