How Christianity and Islam Resisted and Supported Abolition of Slavery at Different Times?

By V.A. Mohamad Ashrof, New Age Islam 10 January 2025 Slavery, a practice deeply entrenched in human history, has been both resisted and supported by religious institutions. This paper delves into the intricate and evolving roles of Christianity and Islam in shaping societal attitudes toward slavery. By examining scriptural interpretations, the perspectives of early religious leaders, and the efforts of reformists, this paper highlights the complex relationship between these two major religions and the institution of slavery. The analysis underscores the gradual shift in theological and societal norms that ultimately led to the abolition of slavery. The paper also explores commonalities, such as shared ideals of spiritual equality and gradual emancipation, alongside key divergences in scriptural emphasis and institutional resistance. By tracing these historical trajectories, the study illuminates how Christianity and Islam transitioned from accommodating slavery to championing universal principles of human dignity and justice. Introduction Slavery has been a contentious institution in human history, woven into the very fabric of societal, cultural, and religious norms. Christianity and Islam, two of the world’s major religions, have had complex relationships with slavery—at times acting as its silent guardian and at others as its relentless challenger. This paper explores how both religions have resisted and supported the abolition of slavery at various points in history, drawing on scriptural interpretations, historical figures, and reform movements. Early Christian Views The early Christian Church grappled with the issue of slavery within the societal framework of the Roman Empire. Prominent Church Fathers had varying perspectives: • St. Augustine of Hippo (354–430 AD): Augustine viewed slavery as a natural consequence of sin, suggesting that it was part of the divine order. However, he emphasized humane treatment of slaves and encouraged masters to act kindly. (Brown, p. 245–47) For Augustine, slavery was a bitter fruit on the tree of sin, tolerated but not celebrated. • St. John Chrysostom (347–407 AD): Chrysostom acknowledged the societal acceptance of slavery but argued for the spiritual equality of slaves and masters in the eyes of God. He also urged Christians to treat slaves with dignity. (Mayer and Allen, p.174–75). His message resonated like a bell tolling for justice, emphasizing that the soul bore no shackles. • Origen of Alexandria (185–254 AD): Origen saw slavery as a result of human sinfulness but believed that it was not a natural state. He hoped for the abolition of slavery in the divine Kingdom of God. (Wilken, p.91). For Origen, slavery was a storm cloud over humanity, one he hoped divine justice would dissipate. Old and New Testament Justifications Biblical texts contain passages that have been cited both in support of and in opposition to slavery: • Some passages in the Old Testament, such as Leviticus 25:44-46, permit the acquisition of slaves from neighbouring nations. • Exodus 21:20-21 allows for the physical punishment of slaves under specific conditions. • However, other passages, such as Deuteronomy 15:12-18, regulate the treatment of Hebrew slaves and mandate their eventual release. • Passages like Ephesians 6:5-8 and Colossians 3:22-25 instruct slaves to obey their masters, while also urging masters to be kind and just. • 1 Timothy 6:1-5 encourages slaves to honour their masters and warns against greed. • The Epistle to Philemon, where Paul appeals to Philemon to accept his runaway slave, Onesimus, as a brother in Christ, is often cited as an example of Christian concern for the welfare of slaves. These passages reflect the social realities of the time in which they were written and should be interpreted within their historical and cultural contexts. It is important to acknowledge that the Bible, like any ancient text, reflects the values and limitations of its time. These passages have been used by both those who sought to justify slavery and those who advocated for its abolition. It is crucial to engage in careful and nuanced interpretation, considering the historical context and the broader message of love, justice, and human dignity that permeates the Bible. Shift in Christian Attitudes As societal norms evolved, so did Christian teachings on slavery. By the late medieval period and the Enlightenment, prominent Christian leaders and denominations began advocating for abolition. The tide of thought shifted, as humanity's moral compass began to point to justice and liberty. Modern Christian theology universally condemns slavery as incompatible with the teachings of Christ. (Davis, p.154) Prominent Christian Reformers Played Pivotal Roles In Advocating For The Abolition Of Slavery: William Wilberforce (1759–1833): Led the campaign against the slave trade in the British Empire, advocating for abolition through his tireless efforts in Parliament (Tomkins 234). His dedication was a beacon of hope, shining a light on the injustices of slavery. Frederick Douglass (1818–1895): A former slave turned abolitionist, Douglass used his powerful oratory skills to expose the brutality of slavery and advocate for its abolition in the United States (Douglass 123). His voice was a thunderclap, shaking the foundations of a society built on oppression. Pope Gregory XVI (1765–1846): Issued the papal bull "In Supremo Apostolatus" in 1839, condemning the slave trade and slavery (Maxwell 156). This declaration was a clarion call, summoning Christians to recognize the inherent dignity and worth of every human being. Early Islamic Perspectives Islam’s emergence in the 7th-century Arabian Peninsula coincided with a society heavily reliant on slavery. The Quran's approach to slavery is multifaceted and nuanced. Some argue that the Quran 3:78-79, abolishes slavery: “You should obey me or be my slave rather than God’s slave. Instead, he should say is: “You should be amongst those who belong to God by following His Book which you study and teach to others.” Dr Aslam Abdullah, editor in chief of Muslim Observer, has argued that the Quran refers to slavery as an institution of the past. It takes a strong position against its continuation. Wherever the Quran talks about slaves, it relates to those who were slaves before the reintroduction of Islam. The Quran does not permit people to enslave others. Rather, it talks about freeing the existing slaves (90:13). The Quranic references to Aw Ma Malakat Imanukm (4:3, 4:24, 4:25, 4:36; 16:71; 23:6; 24:31, 24:33, 24:50, 24:52, 24:55, 70:30) are about the already existing slaves. He further argues that Islam prohibited slavery in a theological sense and suggested measures to eliminate sociologically. “Islam proposed the gradual emancipation of the existing slaves by introducing laws that would ensure the equality of all human beings to create a just society to eliminate the institution of slavery once for all.” (Abdullah) Although slavery and concubinage persisted in the Muslim world until 1969, this historical reality does not justify or legitimize these practices. The silence of scholars and the complicity of rulers, traders, and scholars in keeping concubines for personal pleasure are morally indefensible. In truth, slavery is inherently reprehensible and violates the core principles of Islam, which uphold the inherent dignity, value, and worth of every human being. Moreover, the majority Muslim argument is that while the Quran doesn't explicitly abolish slavery, it introduces principles and regulations aimed at improving the treatment of slaves and promoting their eventual emancipation. The Quran emphasizes the inherent dignity and worth of every human being, regardless of their social status (Q. 17:70, 2:30). This fundamental principle is reinforced by the Quran's assertion that all human beings are born free and equal, with no one having inherent superiority over others (Q. 7:172). The Quran considers freeing slaves a virtuous act, recommending it as a means of expiation for certain sins (Q.4:92, 5:89, 58:3-4) or as a charitable deed (Q.2:177, 9:60). According to Islamic teachings, all believers share a common spiritual standing, with no distinction or superiority based on social status; the Quran declares that the most noble person is the one who is most righteous (Q.49:13). The Quran prohibits the enslavement of free individuals, emphasizing the importance of respecting human dignity and autonomy (Q.4:92, 3:78-79, 8:42). Islamic law provides protections for slaves, including the right to fair treatment (Q.4:36), education, and manumission (freedom) under certain conditions (Q.24:33). Overall, the Quran's approach to slavery focuses on promoting the humane treatment of slaves, encouraging their emancipation, and upholding the principles of equality and justice among all believers. The Quran emphasizes humane treatment and equitable justice for slaves. (Ali, p.251) These teachings were a breath of fresh air in a world choking under the weight of systemic oppression. Prophetic Traditions: • “Whosoever kills his slave, he shall be killed. Whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself, and whosoever castrates his slave shall himself be castrated.” (Sunan Abu Dawud, Book 39, Hadith 4492) • “You are sons of Adam and Adam was created from clay.” (Abu Dawud, Book 41, Hadith 5097) • “You should know that no Arab is superior over a non-Arab and, no non-Arab is superior over any Arab, no white is superior over black and no black is superior over white. Superiority is by righteousness and God-fearing [alone].” (Sahih Bukhari 4:56:819) • “Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any ease I advise you to help them.” (Abu Dawud, 41: 4957) Prophet Muhammad’s teachings highlighted the moral imperative to treat slaves fairly and manumit them as an act of virtue. (Brockopp, p.137). He planted seeds of liberation in a landscape of servitude, urging his followers to water them with acts of compassion. Ottoman Reforms During the Ottoman Empire, significant strides were made to curtail slavery: • Selim III (1761–1808): Introduced reforms to limit the slave trade and improve slave welfare (Toledano 56). Selim’s reforms were like a lighthouse piercing through the fog of entrenched traditions. • Mahmud II (1785–1839): Implemented measures to abolish the slave trade within the empire (Toledano 62). Mahmud’s policies were stepping stones across the river of change, guiding the empire toward emancipation. Modern Islamic Abolitionists Prominent Muslim reformers played pivotal roles in advocating for the abolition of slavery: • Muhammad Ali Pasha (1769–1849): Abolished slavery in Egypt during the mid-19th century as part of broader modernization efforts. (Marsot 104) His actions were a clear declaration that progress and bondage cannot share the same path. • Jamal al-Din al-Afghani (1838–1897): Championed social justice and abolition in the Islamic world (Keddie 89). His advocacy was a hammer striking the anvil of tradition, forging a new societal order. • Muhammad Abduh (1849–1905): Advocated for human rights and emphasized the incompatibility of slavery with Islamic principles. (Hourani 184) Abduh’s work lit a candle of reform, dispelling the shadows of outdated practices. Comparative Analysis: Common Themes Both Christianity and Islam, despite acknowledging the existence of slavery in their historical contexts, inherently recognized the spiritual equality of all humans. This shared belief in the inherent dignity of every individual, regardless of their social status, can be seen as a converging point, like rivers flowing towards the ocean of human dignity. Neither religion initially advocated for the immediate abolition of slavery. However, both traditions provided frameworks that gradually led to its decline. Christian and Islamic teachings encouraged humane treatment of slaves, emphasized their spiritual equality, and fostered a sense of shared humanity. Furthermore, both religions witnessed the emergence of reformist movements within their respective traditions. These movements, inspired by their faith's core values, challenged the prevailing social order and advocated for the abolition of slavery. These reformers, like sparks igniting a fire, played a crucial role in driving social change and ultimately contributing to the abolition of slavery. Christian abolitionists often faced greater challenges in reconciling certain Biblical passages with abolitionist ideals, whereas Islamic teachings on manumission provided a foundation for reform. (Brockopp, p.145). Both religious institutions at times resisted abolition due to economic and political interests. (Davis, p.198). Their resistance was a stubborn anchor, slowing the ship of progress. The histories of Christianity and Islam reveal complex and evolving relationships with slavery. While early religious leaders and texts often reflected the societal norms of their times, both traditions eventually produced robust abolitionist movements. This transformation underscores the capacity of faith to grow and bloom like a lotus rising from murky waters. Today, both Christianity and Islam unequivocally condemn slavery, emphasizing their shared commitment to human rights and equality. Bibliography Abdullah, Aslam, https://muslimmirror.com/islam-abolished-slavery-jurisprudence-kept-it-alive/ Ali, Abdullah Yusuf, The Holy Quran: Text, Translation, and Commentary. Baltimore: Amana Corporation, 1989 Brockopp, Jonathan E., ed. Slavery and Islam, New York: Oxford University Press, 2019 Brown, Peter. Augustine of Hippo: A Biography, Berkeley: University of California Press, 2000 Davis, David Brion, The Problem of Slavery in Western Culture, New York: Oxford University Press, 1966 Hourani, Albert, Arabic Thought in the Liberal Age, 1798–1939, Cambridge: Cambridge University Press, 1983 Keddie, Nikki R, An Islamic Response to Imperialism: Political and Religious Writings of Sayyid Jamal ad-Din “al-Afghani”, Berkeley: University of California Press, 1983 Mayer, Wendy, and Pauline Allen, John Chrysostom, London: Routledge, 2000 Marsot, Afaf Lutfi Al-Sayyid, A Short History of Modern Egypt, Cambridge: Cambridge University Press, 1985 Toledano, Ehud R. Slavery and Abolition in the Ottoman Middle East, Seattle: University of Washington Press, 1998 Wilken, Robert Louis, The Spirit of Early Christian Thought: Seeking the Face of God, New Haven: Yale University Press, 2003 ---- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/interfaith-dialogue/christianity-islam-abolition-slavery/d/134292 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism