http://www.bbc.co.uk/religion/religions/islam/history/slavery_1.shtml
Slavery and Islam
https://yaqeeninstitute.org/en/jonathan-brown/the-problem-of-slavery/
Jonathan Brown's view on slavery
https://twitter.com/SAMRIReports/status/1059059515914702848
Thread on slavery and slave trade in Iran
https://twitter.com/beetasays/status/1269058643552501766
A bilingual thread of my research: My dissertation "Seeing Race & Erasing Slavery: Media & the Construction of Blackness in Iran, 1830-1960" is the basis of my book project, The Color Black: Visualizing Slavery & Abolition in Iran. You can read it here:
https://repository.upenn.edu/edissertations/2833/
https://twitter.com/AjamMC/status/1267806637340995586
An evergreen article by @beetasays about anti-blackness in Iran, the history of slavery, and blackface. The Afro-Iranian Community: Beyond Haji Firuz Blackface, the Slave Trade, & Bandari Music https://ajammc.com/2012/06/20/the-afro-iranian-community-beyond-haji-firuz-blackface-slavery-bandari-music/
via @ajammc
https://twitter.com/beetasays/status/622820493691879424
Detail from #Safavid #Persian rug: a #Georgian chained as a slave, with "strange" hair/eyes #Iran #history #slavery
https://youpuncturedtheark.wordpress.com/2016/04/14/the-ghadeer-khumm-event-as-understood-by-ahlelbayt-sahaba-ahlus-sunnah/
http://www.shia-maktab.info/index.php/en/library/books/english?format=raw&task=download&fid=93
Page 108-109 of Kitab al-Irshad by Sheikh Mufeed:
(Earlier) the Commander of the Faithful, peace be on him, had chosen a slavegirl from among the prisoners. Now Khālid b. al-Walīd sent Burayda al-Aslamī to the Prophet, may Allāh bless Him and His Family. He told him: “Get to (the Prophet) before the army does. Tell him what ‘Alī, peace be on him, has done in choosing a slave-girl for himself from the khums (fifth of the booty that was to go to the Prophet and others, including the family of the Prophet) and bring him dishonour.” Burayda went and came to the door of the Apostle of Allāh. There he met ‘Umar al-Khaṭṭāb. The latter asked him about how their expedition had gone and about why he had come. He told him that he had only come to bring dishonour to ‘Alī and he mentioned his choosing a slave-girl from the khums for himself. “Carry out what you have come to do,” ‘Umar told him, “for he (the Prophet) will be angry at what ‘Alī, peace be on him, has done on account of his daughter.”
Burayda went in to the Prophet, may Allāh bless Him and His Family. He had with him the letter from Khālid with which he had been sent. He began to read it. The face of the Prophet began to change. “Apostle of Allāh,” said Burayda, “if you permitted the people (to act) like this, their fay’ (booty to be distributed) would disappear.” “Woe upon you, Burayda,” the Prophet, may Allāh bless Him and His Family, told him. “You have committed an act of hypocrisy.‘Alī b. Abī Ṭālib is allowed to have what is allowed to me from their fay’. ‘Alī b. Abī Ṭālib, peace be on him, is the best of men for you and your people and the best of those whom I will leave behind after me for the whole of my community. Burayda, I warn you that if you hate ‘Alī, Allāh will hate you.”
http://archive.is/GIaYD
http://www.tashayyu.org/hadiths/wasail/marriage/marriage-slaves/chapter-1
باب استحباب شراء الاماء وتملكهن ووطئهن بالملك واستيلادهن
The
desirability of purchasing slave women, owning them, having intercourse
with them via ownership and seeking children with them
[ 24580 ] 1 ـ محمد بن يعقوب ، عن علي بن إبراهيم ، عن أبيه ، عن جعفر بن محمد الاشعري ، عن ابن القداح ، عن أبي عبدالله ( عليه السلام ) قال : قال رسول الله ( صلى الله عليه وآله ) : عليكم بأمهات الاولاد ، فان في أرحامهن البركة .
1
– Muḥammad b. Yaʿqūb from ʿAlī b. Ibrāhīm from his father from Jaʿfar
b. Muḥammad al-Ashʿarī from Ibn al-Qaddāḥ from Abū ʿAbdillāh عليه السلام. He said: The Messenger of God صلى الله عليه وآله
said: Betake you to the ummahāt al-awlād (pl. of umm al-walad, a
slave-girl with whom the master has a child and is thus accorded a
special status), for in their wombs is blessing.
[ 26581 ] 2 ـ وعن حميد بن زياد ، عن ابن سماعة ، عن بعض أصحابه ، عن أبي حمزة ، عن عليّ بن الحسين ( عليه السلام ) قال : قال رسول الله ( صلى الله عليه وآله ) : اطلبوا الاولاد من أمهات الاولاد فان في أرحامهنّ البركة .
2 – And from Ḥumayd b. Ziyād from Ibn Samāʿa from one of his companions from Abū Ḥamza from ʿAlī b. al-Ḥusayn عليه السلام. He said: The Messenger of God صلى الله عليه وآله said: Seek children from the ummahāt al-awlād for in their wombs is blessing.
https://twitter.com/cybertosser/status/917485910538833926
https://www.youtube.com/watch?v=4M_-dTaPfkU&t=36m10s
https://www.youtube.com/watch?v=4M_-dTaPfkU&feature=youtu.be&t=36m10s
Baqir Qazwini said that Shia Imam Zain-ul Abidin used slavery as a tool for mass education
http://www.shiachat.com/forum/topic/234972802-sex-with-slaves/?page=2
when this practice was widespread) or to more involved and detailed works of modern scholars. This is from Sayyid al-Khoe'i's Minhaj as-Saliheen (and if you look at Shaykh Khorasani's ta`leeqa on it, he doesn't indicate a difference of view on it with him):
(مسألة 1320): يجوز وطء الامة بالملك وسائر الاستمتاعات بها كالزوجة إذا لم تكن محرمة عليه بسبب ما، كما إذا كانت موطوءة الاب أو الابن أو كانت منظورة أو ملموسة له بشهوة ولا فرق في الامة بين أن تكون مسلمة أو كافرة وقيل أن الامة إذا كانت مشركة أو مرتدة لا يجوز وطؤها، ودليله غير ظاهر.
Issue 1320 - Sexual intercourse is permitted with the female slave through ownership as well as the rest of the (sexual) pleasures with her like the wife when there is not a cause for her being prohibited such as when she has had intercourse with the father or the son, or when she has been looked at or touched with desire by him. And there is no difference with the female slave between whether she is a Muslima or a kafira. And it is said that when the female slave is a mushrika or an apostate then it is not allowed to have sexual intercourse with her, but the evidence of that is not apparent.
https://www.youtube.com/watch?v=jmDaAWZ8A1E
The Hidden History of Arab Slave Trade Of Africans (Documentary)
https://books.google.co.uk/books?id=nQbylEdqJKkC&pg=PA57#v=onepage&q&f=false
https://books.google.co.uk/books?id=nQbylEdqJKkC&pg=PA58#v=onepage&q&f=false
https://twitter.com/cybertosser/status/917537422505848833
Heterodox Shias (Qarmaties and Fatimidis) also had some short-lived success stories of conquest and concubinage . Page 57, 58 of the book "Islam and the Abolition of Slavery" By W. G. Clarence-Smith
https://twitter.com/cybertosser/status/917661400402747392
https://books.google.co.uk/books?id=nQbylEdqJKkC&pg=PA60#v=onepage&q&f=false
Yemen's Zaydi Shia Imam employed Ottoman captives as 'agricultural workers'. Page 60 of the book "Islam and the Abolition of Slavery" By W. G. Clarence-Smith
http://iis.ac.uk/academic-article/slaves-supporters-role-slavs-fatimid-mediterranean-empire-fourthtenth-century-ce
Slaves in Fatimid empire
http://www.australianislamistmonitor.org/index.php?option=com_content&view=article&id=3235
The conquest of the Balkan Peninsular by the Turks meant not only the massive destruction of productivity, the depopulation of the occupied regions, mass enslavement, and forced colonization, but also the founding of a new feudal system. This feudal system was the continuation, in a subsequent phase of development, of the Osmanli military feudalism that had been created in Asia Minor during the first half of the fourteenth century. In essence, this system did not modify the feudal ties that existed in the Balkan states at the time when they were conquered by the Turks, but compared with them, the system was at an inferior, barbarous level, having as its foundation brutal coercion and terror, since the Muslims had the privilege of resorting with impunity to violence against the Christian population and of subjecting it to unlimited exploitation. (Angelov p 506)
.....
Shiite Safavids: they were also involved in slave raids eg Shah Tahmasp (died 1576) and Shah Abbas (1588-1626) into Christian Georgia, and Armenian areas of the Caucasus -Georgian, Armenian, Circassian s were enslaved in large numbers and converted to shia Islam –or you were slaughtered! In 1553, Georgia was attacked with 30,000 women and children enslaved . Other successful campaigns occurred in 1540,1546, 1551. (Khan p 323).
In 1604, Shah Abbas I demanded that people and possessions be deported from Armenia so the Ottomans would have nothing when they came. Nothing was left and those that refused to go were killed. Homes and buildings, grain stores etc were burnt and areas pillaged. The Persians drove the people ahead...beating them, cutting off ears, noses, and heads and putting them on posts! They were tortured to make them hurry and driven into the river with many swept away. Children were taken, abused and thrown on the road as they were marched to Persia. Then they went and brutally captured those Christians that had hidden. From a high cave where some hid, Christians were thrown to their death while others chose to jump rather than be slaughtered or raped and enslaved. A huge area of beautiful Armenia was depopulated. Further expeditions took animals, and enslaved more. People were made to carry goods when even the animals had died. (Bostom p 622-626)
In 1604, Shah Abbas I demanded that people and possessions be deported from Armenia so the Ottomans would have nothing when they came. Nothing was left and those that refused to go were killed. Homes and buildings, grain stores etc were burnt and areas pillaged. The Persians drove the people ahead...beating them, cutting off ears, noses, and heads and putting them on posts! They were tortured to make them hurry and driven into the river with many swept away. Children were taken, abused and thrown on the road as they were marched to Persia. Then they went and brutally captured those Christians that had hidden. From a high cave where some hid, Christians were thrown to their death while others chose to jump rather than be slaughtered or raped and enslaved. A huge area of beautiful Armenia was depopulated. Further expeditions took animals, and enslaved more. People were made to carry goods when even the animals had died. (Bostom p 622-626)
By the 18th century fewer slaves came from the Caucasus while more came from Africa via the Persian gulf. 18th century courts still had thousands of slaves including white and black eunuchs. Slave raids continued in the 20th century eg the steppes, parts of Persia and Africa.(Bostom p 88-89).
https://twitter.com/cybertosser/status/849178785861783552
https://books.google.com.pk/books?id=rwYmAgAAQBAJ&pg=PT74&lpg=PT74#v=onepage&q&f=false
Slave concubinage in Iran. Extract from page 74 of the book "Sexual Politics in Modern Iran" by Janet Afary.
https://books.google.com.pk/books?id=rwYmAgAAQBAJ&pg=PT81&lpg=PT81#v=onepage&q&f=false
Salve girls manumission. Extract from page 81 of the book "Sexual Politics in Modern Iran" by Janet Afary. "A slave had no right to birth control, sexual satisfaction, or children. A master could sleep with several kanizes at the same time, an action that would have been reprehensible with regard to his wife (though it did occur commonly in the royal harem)"
https://twitter.com/cybertosser/status/830860347905077249
https://books.google.co.uk/books?id=m6Q5NumP2ccC&pg=PA35&lpg=PA35#v=onepage&q&f=false
Extract from the book "Islam, Democracy and Religious Modernism in Iran, 1953-2000: From Bāzargān" By Forough Jahanbakhsh: Measures were taken to abolish slavery in Iran in 1846 and in Turkey in 1854 (page 35). Modernists such as Sir Syed and Amir Ali condemned slavery (page 38)
https://twitter.com/holland_tom/status/807730847621218305
According to Mirza Fath-Ali Akhundzadh, writing in 1860, a third of slave-boys castrated in Iran died of the operation.
http://www.al-khoei.us/books/index.php?id=6767
http://www.shiachat.com/forum/topic/234972802-sex-with-slaves/?page=2#comment-2005788
This is from Sayyid al-Khoe'i's Minhaj as-Saliheen (and if you look at Shaykh Khorasani's ta`leeqa on it, he doesn't indicate a difference of view on it with him):
(مسألة 1320): يجوز وطء الامة بالملك وسائر الاستمتاعات بها كالزوجة إذا لم تكن محرمة عليه بسبب ما، كما إذا كانت موطوءة الاب أو الابن أو كانت منظورة أو ملموسة له بشهوة ولا فرق في الامة بين أن تكون مسلمة أو كافرة وقيل أن الامة إذا كانت مشركة أو مرتدة لا يجوز وطؤها، ودليله غير ظاهر.
Issue 1320 - Sexual intercourse is permitted with the female slave through ownership as well as the rest of the (sexual) pleasures with her like the wife when there is not a cause for her being prohibited such as when she has had intercourse with the father or the son, or when she has been looked at or touched with desire by him. And there is no difference with the female slave between whether she is a Muslima or a kafira. And it is said that when the female slave is a mushrika or an apostate then it is not allowed to have sexual intercourse with her, but the evidence of that is not apparent.
http://www.shiachat.com/forum/topic/234972802-sex-with-slaves/?page=3
Here's the section I quoted from Sayyid al-Khoe'i's Minhaj:
الفصل الخامس
( في جواز الاستمتاع بالاماء ونكاحهن )
( مسألة 1320 ) : يجوز وطء الامة بالملك وسائر الاستمتاعات بها كالزوجة إذا لم تكن محرمة عليه بسبب ما ، كما إذا كانت موطوءة الاب أو الابن أو كانت منظورة أوملموسة له بشهوة ولا فرق في الامة بين أن تكون مسلمة أو كافرة وقيل أن الامة إذا كانت مشركة أو مرتدة لا يجوز وطؤها ، ودليله غير ظاهر .
( مسألة 1321 ) : لا يجوز للعبد والامة أن يعقدا لانفسهما بغير إذن المولى فإن فعل أحدهما ذلك وقف على الاجازة .
( مسألة 1322 ) : لو أذن المولى في العقد للعبد فالمهر والنفقة على المولى ويستقر المهر بالدخول .
( مسألة 1323 ) : لو تزوج عبد بأمةلغير مولاه فالمعروف أنه إن كان بإذن السيدين سابقا أو لا حقا فالولد لهما وكذا لو لم يأذنا، ولو أذن أحدهما فقط فالولد للآخر مع جهل الزوجين بالحرمة في الصورتين ولكن الخروج في الصور الثلاث عن قاعدة تبعية الولد للام في الملك لا يخلو من تأمل .
( مسألة 1324 ) : لو كان أحد الزوجين حرا فالولد مثله ، ولو اشترط المولى رقيته فالاقوى إلغاء شرطه .
( مسألة 1325 ) : لو تزوج الحر الامة من دون إذن المولى عالما فهو زان والولد رق للمولى ، ولو كان جاهلا سقط الحد دون المهر وعليه قيمة الولد
ــ[276]ــ
لمولاها يوم سقوطه حيا وكذلك الحكم لو ادعت الامة الحرية وعلى الاب فك أولاده ويلزم المولى دفعهم إليه ولو عجز سعى في القيمة ومع عدم الدخول لا مهر .
( مسألة 1326 ) : لو تزوجت الحرة بعبد عالمة من دون إذن المولى فلا مهر لها والولد رق ومع الجهل كان الولد حرا على المشهور ولا قيمة عليها وعلى العبد المهر يتبع به بعد العتق مع الدخول .
( مسألة 1327 ) : لو زنى الحر أو الملوك بمملوكة فالولد لمولاها .
( مسألة 1328 ) : لو اشترى الزوج جزءا من زوجته بطل العقد وتحل بالتحليل من الشريك على قول قوي ، ولو اشترت الزوجة زوجها أو جزءا منه بطل عقد النكاح بينهما .
( مسألة 1329 ) : لو أعتقت الامة المزوجة كان لهافسخ النكاح إن كان زوجها رقا.
( مسألة 1330 ) : يجوز جعل العتق مهرا للملوكته سواء قدم العتق أم قدم النكاح والاولى تقديم النكاح وإذا قدم العتق فليعطها شيئا للمهر .
( مسألة 1331 ) : أم الولد رق ولا يجوز بيعها إلا في ثمن رقبتها إذا لم يكن غيرها على تفصيل ، وتنعتق بموت المولى من نصيب الولد ولو عجز النصيب سعت في قيمتها .
( مسألة 1332 ) : إذا بيعت الامة المزوجة كان للمشتري فسخ النكاح وكذا إذا بيع العبد المزوج بأمة ومع فسخ مشتري الامة قبل الدخول لا مهر ولو أجاز قبله أو بعده فالمهر للبائع .
( مسألة 1333 ) : إذا زوج المولى عبده بحرة أو أمة لغيره فالطلاق بيد العبد ولو كانا لواحد كان للمولى الطلاق والفسخ .
ــ[277]ــ
( مسألة 1334 ) : يحرم لمن زوج أمته وطؤها ولمسها والنظر إليها بشهوة ما دامت في حبال الزوج وكذلك إذا كانت في العدة .
( مسألة 1335 ) : ليس لاحد الشريكين وطء الامة المشتركة بالملك ويجوز بالتحليل من شريكه كما سبق .
( مسألة 1336 ) : يجب على مشتري الجارية من الرجل استبراؤها بحيضة إذا لم يستبرئها البائع إلا إذا علم بعدم كونها موطوءة وتقدم تفصيل ذلك في مسائل بيع الحيوان .
( مسألة 1337 ) : لو أعتقها مولاها جاز وطؤها بالعقد من غير إستبراء إلا إذا علم كونها موطوءة بالوطء الصحيح فإن الاحوط لزوجها الاستبراء حينئذ .
( مسألة 1338 ) : لو حلل أمته لغيره حلت له ولو كان مملوكه ولا يشترط فيه تعيين مدة ولا ذكر مهر ولا نفقة لها عليه ، ولا سلطان له عليها وليس هو عقد نكاح ولا تمليك انتفاع ولا تمليك منفعة بل هو إذن في الانتفاع داخل في ملك اليمين بأن يكون المراد منه ما يعم ذلك فتجري عليه أحكامه الثابتة له بما هو عام .
( مسألة 1339 ) : يختص التحليل بالاماء ولا يجوز للحرة أن تحلل نفسها لاحد ولا تحل له بذلك .
( مسألة 1340 ) : إذا أطلق المالك التحليل حل للمحلل له جميع الاستمتاعات وإن خصصه بمعين اختص الحل به ولا يحل ما سواه ومع حرية المحلل له ينعقد الولد حراً .
A more thorough discussion of the topic is found in his kharij lectures, here:
https://books.google.co.uk/books?id=mMSHCwAAQBAJ&pg=PA153&lpg=PA153&dq=sachedina+sistani&source=bl&ots=cDo5yBpTAy&sig=_-gDWGigCoUh4UNFaNuH1sayISc&hl=en&sa=X&ved=0ahUKEwje_PDyxr3UAhWjJMAKHZunCiY4ChDoAQgpMAE#v=onepage&q=sachedina%20sistani&f=false
In 1998, Sistani forbed Sachedina from speaking at Shia forums. Sachidena criticized Khoei's views on slavery, among others.
https://en.wikipedia.org/wiki/Mohammad_Shah_Qajar#Politics_and_the_military
In 1846, the British Foreign Office sent Justin Sheil to Persia to negotiate with the Shah on the slave trade. At first the Shah refused to limit either slavery or the slave trade on the grounds that the Quran did not forbid it and he could not forbid something that the Quran deemed legal. Further the Shah asserted that banning the slave trade would reduce converts to Islam. However, in 1848, Mohammad Shah made a small concession and issued a farman banning the maritime trade of slaves
http://15minutehistory.org/2015/08/26/episode-70-race-slavery-abolition-in-iran/
If we back up a little bit, in the 19th century, Iran was really located at the crossroads of three major slave trades: the Caucasian slave trade in the north, the Central Asian slave trade, also in the north, and the East African slave trade, which was brought up from the south through the Persian Gulf or land routes over from Arabia.
There’s this sense within the scholarship that the northern slave trades petered out with the strengthening of Russia, with the treaty of Turkmen-chai in the 1830s, with a stronger presence of Russia in the Caucasus. Once that happens there’s really a sense that the number of “white” slaves really decreased in Iran, so you have an increased demand for East African slaves. When I say East African, I’m really talking about Ethiopian or Eritrean slave, but those sorts of labels aren’t really temporally adequate – we can use the term Abyssinian for them.
By the 1840s, there’s this increased pressure on the Iranian government to abolish the slave trade and what they’re talking about is really the slave trade of the south. In 1848, the Shah of Iran signs a decree, and then he dies three days later.
http://www.islamicstudies.info/tafheem.php?sura=4&verse=23
(Extract from Maududi's Tafheem-ul-Quran): Women who come as captives of war, leaving their husbands behind in Dar al-Harb (Domain of War), are not prohibited, for their marriage is nullified by virtue of their entry into Dar al-Islam (Domain of Islam). A man may marry such women and, if they happen to be his slave-girls, he may have sexual relations with them. There is disagreement, however, among jurists as to what should be done if both husband and wife have been taken captive together. Abu Hanifah and the jurists of his school are of the opinion that their marriage should remain intact. Malik and Shafi'i, on the other hand, argue that their matrimonial contract should be rendered void.
Many misunderstandings seem to persist about the right to have sexual relations with one's slave-girls. It is pertinent to call attention to the following regulations of Islam:
(1) Islam does not permit soldiers of the Islamic army to have sexual relations with women they capture in war. Islamic Law requires that such women should first be handed over to the government, which then has the right to decide what should be done with them. It may either set them free unconditionally, release them on payment of ransom, exchange them for Muslim prisoners of war held by the enemy or distribute them among the soldiers. A soldier may have sexual relations only with that woman who has been entrusted to him by the government.
(2) Even then, he may not have sexual relations with her until at least one menstrual period has expired; this is in order to establish that she is not already pregnant. If the woman concerned is pregnant one may not have sexual relations with her until after the birth of her child.
(3) It is not necessary for female captives of war to be People of the Book in order that sexual relations with them be permitted. The man to whom such a woman is entrusted has the right to have sexual relations with her regardless of her religious affiliations.
(4) Only that person to whom a female captive has been entrusted has the right to have sexual relations with her. Any child born to her will be regarded as the legitimate child of her master, and will be entitled to all the rights laid down by the Law for one's issue. Moreover, once such a woman has given birth to a child she may not be sold to anyone, and on the death of her master she automatically becomes a free person.
(5) If the master allows the woman to marry someone else he ceases to have the right to sexual relations with her but retains the right to have her serve him in other ways.
(6) Although the Law has fixed the maximum number of wives at four, it has set no limit with regard to slave-girls.
https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-4/surah-nisa-chapter-4-section-4#surah-nisa-verse-24
For non-Muslims, captivity is counted as divorce. It is like the Faith of a woman that when her husband continues his infidelity and the woman has embraced Islam; the very belief separates her from her husband.
To take in marriage a woman who has husband is unlawful from the point of Islam. The woman may be from any nation and with any religion.
But captivity is like divorce, and a captive woman should observe a waiting term for one month (one menstruation) from the time she is captured, and if she is in pregnancy period, she must wait until she is delivered of her child. Thus, during this period, no conjugal connection is admissible with her.
This matrimonial device, as a permanent or contemporary spouse, is better than the device of returning her to the infidels or leaving her alone with no guardian.
http://www.almizan.org/tafsir/4-23-28/
(Chapter 4, Verse 23-28, PAGE 89)
(Extract from Allama Tabatabai's Tafsir Al-Mizan) Sexual intercourse with one's slave women is lawful without marriage. Therefore, it would seem more appropriate if prohibition is taken to refer to sexual intercourse, and not to marriage alone, as will be explained later.
...
Forbidden to you are all married women as long as their present marriage continues.
Consequently, the exceptional clause, "except those whom your right hands possess", will exclude one's married slave girl from this prohibition. It has been narrated in traditions that the master of a married slave woman may take away that woman from her husband, keep her untouched for the prescribed term, then have sexual relation with her, and thereafter return her to her husband.
...
The salve girls in those days were not free to do as they liked; they had to obey the orders of their masters, especially in indecency and debauchery. When they indulged in prostitution, it was usually by the order of their masters who exploited them and used them as a source of income. The masters sold their slaves' honour to increase their wealth. This aspect is implied in the prohibition contained in the verse: and do not compel your slave girls to prostitution when they desire to keep chaste, in order to seek the frail good of this world's life (24:33). Obviously when they sold their bodies and indulged in prostitution, it was done by the order of their masters, without any choice left to them. If the masters did not compel them for fornication, then the believing slaves among them would have observed Islamic piety, at least in appearance, and would have preserved their chastity as was expected of a believer. But if they indulged in fornication after that, then they. would be given half the punishment of free women. It is this aspect to which the verse points, "and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women".
http://www.shiapen.com/comprehensive/mutah/status-of-slave-girl.html
Imam Abu ‘Abdullah [Ja'far as-Sadiq] said, “If a person made his slave girl lawful to another person to kiss, then more than that, is not permissible for the man, and if he made lawful for him from the slave girl within the vagina, then more than that is not permissible for the man, and if he made the slave girl’s vagina lawful, then every thing is permitted.”
Al-Kafi, Volume 5, Chapter No. 300, Tradition No. 15
.....
both of these traditions are talking about making the slave-girl Halal to someone and this act of allowing someone actually means a master making her/his slave-girl ‘marry’ someone, yet she remains the possession of her master who can take all the services from her, but since she is now married, the master cannot have sex with her. In the eventuality of her returning to her master, she will have to in the first instance observe iddah (istibra) only after that can the master reinstate sexual relations with her.
...
According to Sunni belief, it is totally permissible to see and touch the chest, breast and legs of other’s slave-girls.
....
While discussing the transfer of the ownership of pregnant slave-girl, Imam Ibn Hajar Asqalani records in Fatah al-Bari, Volume 4 page 423:
وقال عطاء لا بأس أن يصيب من جاريته الحامل ما دون الفرج
Atta said: ‘There is no harm in going into a slave-girl anywhere you want except the vagina’...
We don’t understand how Nawasib can fabricate a belief and attribute it to the Shias when according to their filthy belief, the prayers (Salat) can be performed in the following manner:
لا يستحي من أن يطلق أن للمملوكة أن تصلي
عريانة يرى الناس ثدييها وخاصرتها وان للحرة أن تتعمد أن تكشف من شفتي
فرجها مقدار الدرهم البغلي تصلي كذلك ويراها الصادر والوارد بين الجماعة في
المسجد
“He (Abu Hanifa) was not shy to say that a slave woman can
pray naked and the people can observe her breasts and waist. A free
woman can purposely show the parts of her vagina during prayers and can
be observed by whosoever enters and leaves the mosque.”Al-Muhala, Kitab al-Rizaa, Volume 10 page 23
....
“If a person’s slave-girl commits a deliberate crime against some other person, then the person who has suffered the crime commits adultery with her, he is not subject to any legal penalty.”
Fatawa-e-Alamgiri, volume 3, page 265, Kitab al-Hudood, published by Daar ul-Isha’at, Karachi.
https://www.al-islam.org/islamic-medical-wisdom-tibb-al-aimma/intercourse
On Intercourse with One Free-Born Woman before Another
Al-Mundhir b. Muhammad narrated from ‘Allan b. Muhammad from Dharih from Abu ‘Abd Allah, peace be upon him, who said that al-Baqir, peace be upon him, said: “Do not have intercourse with one free-born woman in front of another. As for [intercourse with] one bondmaid in front of another, there is no objection [to that].”http://www.shiachat.com/forum/topic/234972802-sex-with-slaves/?page=6
it is not considered conditional in our fiqh that the slave have been captured under a legitimate jihad under the command of the Ma`sum. Otherwise, for most of our history no Imami would have been allowed to own slaves period. This is explicitly mentioned in fact, see the extract above from Tusi where he says the capture of the people of misguidance (i.e. Sunnis) is allowed to be bought, as is that of the kuffar capturing other kuffar. Even say if a kafir father decided to sell his daughter, in the Shari`a it would be halal for you the Muslim to buy her as your slave (i.e. it's not only in warfare as such that we're talking about).
.............
I
was reading through some works, and I think `Allamah al-Hilli's work
summarizes it in the simplest way, here is what he says in his Tabsirah:
الفصل الخامس- في نكاح الإماء
و
لا يجوز للعبد و الأمة أن يعقد لأنفسهما بغير اذن المولى، فان فعل أحدهما
وقف على الإجازة، و لو أذن المولى للعبد ثبت مهر عبده عليه و نفقة زوجته، و
ثبت لمولى الأمة مهر أمته. و يستقر بالدخول. و لو لم يأذنا فالولد لهما، و
لو أذن أحدهما فالولد للآخر. و لو كان أحد الزوجين حرا فالولد مثله ما لم
يشترط المولى الرقية.
و
لو تزوج الحر من دون اذن المولى عالما فهو زان و الولد رق، و لو كان جاهلا
سقط الحد دون المهر و عليه قيمة الولد يوم سقوطه حيا، و لو ادعت الحرية
فكذلك.
و على الأب فك أولاده، و يلزم المولى دفعهم اليه، و لو عجز سعى في القيمة، و مع عدم الدخول لا مهر.
و لو تزوجت الحرة بعبد عالمة فلا مهر و الولد رق و مع الجهل حر و لا قيمة، و على العبد المهر يتبع به بعد العتق مع الدخول.
و
لو زنى الحر أو العبد بمملوكة فالولد لمولاها، و لو اشترى جزءا من زوجته
بطل العقد و لم تحل بالتحليل على قول، و لو أعتقت الأمة كان لها فسخ
النكاح.
و
يجوز جعل العتق مهرا لمملوكته إذا قدم العتق أو النكاح على خلاف. و أم
الولد رق لا يجوز بيعها مع وجوده إلا في ثمن رقبتها إذا لم يكن غيرها، و
تنعتق بموت المولى من نصيب الولد، و لو عجز سعت.
و إذا بيعت الأمة كان للمشتري على الفور فسخ النكاح و لصاحب العبد أيضا، و كذا العبد.
و مع فسخ مشتري الأمة قبل الدخول لا مهر، و لو أجاز قبله فله المهر، و بعده للبائع.
تبصرة المتعلمين في أحكام الدين، ص: 140
و طلاق العبد بيده، و لو كانا لواحد كان للمولى فسخه.
و يحرم لمن زوج أمته وطيها و لمسها و النظر بشهوة ما دامت في حباله. و ليس لأحد الشريكين وطئ المشتركة بالملك.
و يجب على مشتري الجارية استبراؤها «1» و لو أعتقها حل له وطيها بالعقد من غير استبراء، و لا بد لغيره من عدة الحرة «2».
و لو حلل أمته على غيره حلت له و لو كان لمملوكه، و لا يحل غير المأذون «3»، و ينعقد الولد حرا «4».
A few points here that he makes:
-
If the woman is a mulk al-yamin, she can be bought and her master can
divorce her from her husband and he has to wait out her iddah before
engaging in intercourse with her new master.
-
If the master lets his slave have sexual relations with another, the
kid that comes out, if born out of a free man will be free unless the
master stipulates before hand that any kid born will be under his
ownership.
-
However, if she is a umm al-walad, i.e. the mother of the master's son,
then he is not allowed to sell her anymore and she can become free
based on her relation to her son. However, it is not specified when she
becomes free, is it after the kid is born, or after the master dies that
she becomes free?
- If she marries without her master's approval, the marriage is void and considered to be zena.
-
If she is married to someone else be it slave or free man, the master
is forbidden from having sexual intercourse with her, touching her or
even looking at her lustfully. This prohibition also applies if she is
co-owned by two masters.
-
If the master decides to marry her, she becomes automatically free.
However, there is khilaf if she is to be freed before the marriage, or
after. However, her mahr can be stipulated to be the freeing itself. The
only exception is if she has been bought through credit.
An interesting thing I saw from Shahid al-Thaani in his Rawdah al-Bahiyah vol. 2 p. 112 however:
إن
حل الوطء مملوك له فهو بمنزلة التزويج فإذا أعتقها على هذا الوجه كان في
معنى استثناء بقاء الحل من مقتضيات العتق- و لأن القبول إنما يعتبر من
الزوج لا من المرأة و إنما وظيفتها الإيجاب و لم يقع منها و بذلك يظهر أن
عدم اعتبار قبولها أقوى و إن كان القول به أحوط
Here
he says that if the master has sexual relations with the slave, the
relationship becomes a category which is parallel to marriage. Now what
exactly the full entailment of such is would be interesting to know.
Another interesting, non-mainstream opinion from his peers that Ibn Idris quotes in his Kitab al-Sara'ir:
و
قال بعض أصحابنا: إذا وطأ الأخرى بعد وطئه الاولى، حرمت عليه الاولى إلى
أن تخرج الأخيرة من ملكه، و لا وجه لهذا القول، لأنّه لا دليل عليه من
كتاب، و لا سنّة مقطوع بها، و لا إجماع منعقد، و الأصل الإباحة، و قوله
السرائر الحاوي لتحرير الفتاوى، ج2، ص: 637
تعالى أَوْ ما مَلَكَتْ أَيْمانُكُمْ «1» يعضد ذلك، و لا يرجع عن الأدلة بأخبار الآحاد التي لا توجب علما و لا عملا.
If
a slave has sexual relations with another, then she becomes free from
her master. However he says there is no evidence to back this up.
https://vimeo.com/166420228
Interview of Dr. Louise Siddons, Associate Professor of Art History (Dept. of Art, Oklahoma State University) with Dr. Pedram Khosronejad, Associate Director for Iranian and Persian Gulf Studies (School of International Studies/School of Media& Strategic Communications, Oklahoma State University)
http://www.middleeasteye.net/in-depth/features/they-are-iranian-discovering-african-history-and-slavery-iran-970665328
https://www.theguardian.com/world/iran-blog/2016/jan/14/african-slavery-in-qajar-iran-in-photos
Mediaeval accounts refer sporadically to slaves working as household servants, bodyguards, militiamen and sailors in the Persian Gulf including what is today southern Iran. The practice lasted, and evolved, through many centuries.
In Iran’s modern history, Africans were integral to elite households. Black men were mostly eunuchs working inside the king’s harem and houses, while black women were servants to Iranian women.
...
Nasser al-Din Shah had a special interest in taking photos of his own slaves inside the harem. In this photo, 53 eunuch slaves of different ethnic backgrounds in their early childhood, had probably been recently sent from abroad to the local southern markets, and to the king’s harem. Among them four African boys (qolam bachehha), inside Nasser al-Din Shah’s harem, Golestan Palace, Tehran. Date unknown. Photograph: Central Library, University of Tehran, Tehran, Iran
http://www.mahdi-ehsaei.com/afro-iran/
Afro-Iranians photo-book
http://m-hosseini.ir/safavid/articles-1/49.pdf
Thomas Ricks. “Slaves and Slave Trading in Shi’i Iran, AD 1500-1900”, Journal of Asian and African Studies, 2001, Vol. 36, pp. 407-418.
https://twitter.com/cybertosser/status/830550587347464193
https://books.google.co.uk/books?id=ZV0gqOX6gDEC&pg=PA178&lpg=PA178&dq=Mesbah-Yazdi+slavery&source=bl&ots=FnlqzzcLKS&sig=oemFDzQRb2GyiAKsvdD1vd_1S_s&hl=en&sa=X&ved=0ahUKEwiexZy5wfLLAhXGPBQKHYH6Ct0Q6AEIJTAB#v=onepage&q=Mesbah-Yazdi%20slavery&f=false
Ayatollah Mesbah Yazdi defending slavery on the page 178 of the book "Islamism and Modernism: The Changing Discourse in Iran" By Farhang Rajaee
https://books.google.co.uk/books?id=aoMPQUGdMLsC&pg=PA261&lpg=PA261&dq=Mesbah-Yazdi+slavery&source=bl&ots=AP3iM0cPgt&sig=b_CUSl8iRo5NvdKR1q8mM6Tg36I&hl=en&sa=X&ved=0ahUKEwiexZy5wfLLAhXGPBQKHYH6Ct0Q6AEILDAD#v=onepage&q=Mesbah-Yazdi%20slavery&f=false
Ayatollah Mesbah Yazdi defending slavery on the page 261 of the book "Heaven on Earth: A Journey Through Shari'a Law" By Sadakat Kadri
http://www.drsoroush.com/English/Interviews/E-INT-HomaTV.html
Judge for yourself: in times when people like the late Ayatollah Motahhari was trying to resolve the tale of slavery somehow and to explain to Muslims why slavery was imposed on the Prophet of Islam and how the social circumstances forced him to give official recognition to slavery and create laws for it – and, at the same time, to create laws for the liberation of slaves – in a situation like this, Mr. Mesbah-Yazdi, with the utmost poor taste, endorses slavery in his public speeches and says: ‘Today, too, if there’s a war between us and the infidels, we’ll take slaves. The ruling on slavery hasn’t expired and is eternal. We’ll take slaves and we’ll bring them to the world of Islam and have them stay with Muslims. We’ll guide them, make them Muslims and then return them to their countries.’
Such poor taste is really extraordinary. When there was a debate between Mr. Mesbah-Yazdi and Mohammad Javad Hojjati (I’m telling you about these instances off the top of my head; otherwise, if it was a question of an exhaustive study, there’d be many more examples) – I witnessed the debate myself: Mr. Hojjati was telling Mr. Mesbah-Yazdi that being disrespectful towards the audience when making public speeches is not a seemly thing to do and, instead of amending his way of speaking, Mr. Mesbah-Yazdi retorted by saying: ‘No, you’re wrong; we have sermons in the Nahj-al-Bilaghahwhich show that Imam Ali also used to insult his audience when he delivered sermons.’
When terrorism was a topical subject, Mr. Mesbah-Yazdi said explicitly in one of his pre-Friday prayer speeches: ‘We must wipe away the shameful stain whereby some people imagine that violence has no place in Islam. We’ve decided and are determined to argue and prove that violence is in the heart of Islam.’
https://books.google.co.uk/books?id=m6Q5NumP2ccC&pg=PA35&lpg=PA35#v=onepage&q&f=false
Extract from the page 35 of the book "Islam, Democracy and Religious Modernism in Iran, 1953-2000" By Forough Jahanbakhsh: "Along with the rise of the anti-slavery movement in the West and under the world-wide circumstances, the Ottoman sultan (1854) and the shah of Iran (1846) took measures to ban the slave trade."
http://en.qantara.de/content/afro-iran-photo-book-the-persian-gulfs-forgotten-minority
Most of the slaves reached Persia during the Qajar period in the 19th century. Slaves in Persia converted to Islam and soon became a part of the local populace. During the Qajar era slaves were employed all around the empire, on construction sites, in palaces or as domestic servants. Slaves are also omnipresent in the photographs of the age, mostly displayed in subservient contexts, for instance as servants of an Iranian noble family.
...
The abolition of slavery in Iran was formally decided in the 1906 Constitutional Revolution, but only implemented in 1928 by the Pahlavi dynasty. After their emancipation, Afro-Iranians predominantly settled along the Persian Gulf.
https://en.wikipedia.org/wiki/Slavery_in_Iran#Modern_Period
At the beginning of 19th century both white and black slaves were traded in Iran. The 1828 war with Russia put an end to the import of white slaves from the Russian Empire borderlands as it undermined the trade in Circassians and Georgians, which both Iran and neighboring Turkey had been practising for quite some time. At the same time and under various pressures the British Empire decided to curb slave trade through the Indian Ocean. Consequently, by 1870 the trade in African slaves to Iran through the Indian ocean had been significantly diminished. Although the diplomatic efforts of the Russians and the British did result in a decline in the trade, slavery was still common in Iran under the Qajar dynasty and it was not until the first half of twentieth century that slavery was officially abolished in Iran under Reza Shah Pahlavi.[15]
What ultimately led to the abolition of the slave trade and the emancipation of slaves in Iran, was internal pressures for reform.[16] On February 7, 1929 the Iranian National Parliament ratified an anti-slavery bill that outlawed the slave trade or any other claim of ownership over human beings. The bill also empowered the government to take immediate action for emancipation of all slaves.[17]
https://twitter.com/BabakTaghvaee/status/956170844811665410
Mullahs opposed abolition of slavery by Raza Shah
http://news.bbc.co.uk/1/hi/world/middle_east/3694735.stm
http://www.scotsman.com/news/world/top-shiite-aide-calls-for-a-holy-war-on-british-soldiers-1-530161
http://www.nbcnews.com/id/4923763/ns/world_news-mideast_n_africa/t/al-sadr-aide-reward-killing-british-troops/#.V2JwKY5uU1g
7 May 2004: BASRA, Iraq, May 7 (AP) A senior aide of radical Shiite cleric Muqtada al-Sadr told worshippers today that anyone who captures a female British soldier can keep her as a slave. The aide, Sheik Abdul-Sattar al-Bahadli, also called on supporters to launch jihad, or holy war, against British troops in this southern city. He also offered money for anyone who captures or kills a member of the Governing Council, a widely unpopular interim administration appointed by the U.S.-led occupation 10 months ago. Al-Bahadli, al-Sadr's chief representative in southern Iraq, was speaking in a Friday sermon at al-Hawi mosque in central Basra.
http://www.islamopediaonline.org/fatwa/ayatollah-al-sistani-prohibits-enslavement-and-rape-women-during-military-campaign-and-forbids
Ayatollah al-Sistani prohibits the enslavement and rape of women during a military campaign, and forbids sex with non-Muslim concubines
http://www.pakistanherald.com/Program-Video-Show.aspx?prog_id=3975
http://www.memri.org/report/en/0/0/0/0/0/0/4407.htm
https://www.youtube.com/watch?v=93u5bqFRye8
https://youtu.be/93u5bqFRye8?t=4m31s
31 May 2010: Deobandi cleric Dr. Aslam Siddiqui and Ahle hadtih cleric Ibtisam Ilahi Zaheer saying in Mobashar Lukman's show that it is permissible to enslave male and female prisoners of only those countries who have no diplomatic relations with your country (e.g. Israel).
https://www.youtube.com/watch?v=WH7CjCq1qjY&feature=youtu.be&t=22m1s
17 March 2016: In Mubashar Lucman's show 'Khara Such', Mufti Atiq (Ahle Hadith) saying that in defensive war, we educated captive women instead of enslaving girls.
https://youtu.be/WH7CjCq1qjY?t=27m43s
17 March 2016: In Mubashar Lucman's show 'Khara Such', Allama Shabir Maismi (Shia) saying that in Shariah-compliant war, captured girls can be made slaves. Slavery is not annulled.
https://www.youtube.com/watch?v=UblgkBEK5eo
https://www.memri.org/tv/iraqi-ayatollah-al-haeri-people-who-will-oppose-mahdi-will-become-slaves-or-slave-girls-who-can
https://www.memri.org/tv/iraqi-ayatollah-al-haeri-people-who-will-oppose-mahdi-will-become-slaves-or-slave-girls-who-can/transcript
6 April 2016
5464
Iraqi Ayatollah Al-Haeri: People Who Will Oppose the Mahdi Will Become Slaves or Slave Girls, Who Can Be Lent Out to Friends
Iraqi Ayatollah Abdul Karim Al-Haeri, Director of the Karbala Hawza Shiite seminary, said in a video that after the arrival of the Mahdi, it would be permissible to take five or ten slave girls from among those who oppose the imam, and to offer them to friends for sex, when they come over. Al-Haeri recommended this as a means to prevent marital problems: "If his wife asks him where he was, he has no problem [telling her he was with his friend]," he said. Excerpts from the lecture were posted on April 7 on the Facebook page of Beith Al-Wujdan Al-Thaqafi, a group focused on enlightenment and extremism in the Arab and Islamic world.
Following are excerpts
Abdul Karim Al-Haeri: Allah willing, the Mahdi will arrive soon, and if there are people or nations that oppose the imam and fight him, when captured, they will be subject to the laws regarding slaves and slave girls. If someone buys five or ten of these slave girls and keeps them in his home, and then, say, he has friends over, he doesn't give his guest a slave girl with whom he had sex. He has several of them, and he can keep the surplus girls as reserve...
Audience member: The defective ones...
Abdul Karim Al-Haeri: They don't have to be defected. He can allow his guest to have sex with the slave girl. Instead of the friend having to marry the slave girl, and get into problems with his family and so on, he resolves the problem. He goes to his friend's place for half an hour or so at night. He spends an hour there with [the slave girls], and when it's over, he goes back home, and if his wife asks him where he was, he has no problem [telling her he was with his friend]. This is because they are slave girls, and their owner can render them permissible to a third party. He doesn't need a marriage contract.
[...]
http://www.thefatwa.com/urdu/questionID/2008/%DA%A9%DB%8C%D8%A7-%D8%A7%D8%B3%D9%84%D8%A7%D9%85-%D9%85%DB%8C%DA%BA%E2%80%8C-%D9%84%D9%88%D9%86%DA%88%DB%8C%D9%88%DA%BA-%D8%B3%DB%92-%D8%A8%D8%BA%DB%8C%D8%B1-%D9%86%DA%A9%D8%A7%D8%AD-%DA%A9%DB%92-%D8%AC%D9%85%D8%A7%D8%B9-%DA%A9%DB%8C-%D8%A7%D8%AC%D8%A7%D8%B2%D8%AA-%D8%AA%DA%BE%DB%8C/
اگر جنگی قیدی فدیہ دے دیں یا ہم اسحان کر کے ویسے ہی انہیں آزاد کرنا چاہیں یا ان کے قیدیوں سے تبادلہ کی کوئی صورت بن جائے اور حکمتِ عملی کا تقاضا بھی ہو تو ہم کسی کو لونڈی غلام بنائیں گے نہ قتلِ عام کریں گے۔ ہاں مگر بعض افراد یا اقوام کے جنگی جرائم اتنے شرمناک و ہولناک ہوتے ہیں کہ ان کو معاف کرنا ہزاروں بیگناہوں کے خون سے غداری بن جاتی ہے۔ ایسے انسان نما درندوں کو قتل بھی کیا جائے گا اور قید بھی اور مناسب ہو تو غلام و لونڈی بھی بنایا جائے گا۔
http://www.memritv.org/clip/en/0/0/0/0/0/0/5571.htm
http://www.memritv.org/clip_transcript/en/5571.htm
1 July 2016: Sunni Iraqi cleric Sheikh Khaled Al-Mulla, Head of the Iraqi Scholars Association, criticized the ISIS practice of taking Yazidi and Christian women captive, saying that the organization had "'hijacked' texts that were disputable to begin with" and that "the biggest mistake of the religious institution is not being able to get rid of these texts." Interviewed by the Iraqi Al-Mada TV channel, Sheikh Al-Mulla said: "The times of taking captives are over, and the times of slavery are over."
https://www.blogger.com/blogger.g?blogID=23410407#editor/target=post;postID=26712723084491639;onPublishedMenu=allposts;onClosedMenu=allposts;postNum=36;src=link
https://twitter.com/jenanmoussa/status/864572720184528896
Ahrar al-Sham's views on female slavery: "whether the woman is from the people of the Book, a Magian or an Arab, it is permissible to enslave her And the Emir of Jihad must take into account the interest in this matter because slavery may lead to false malicious propaganda, especially in times of weakness"
http://eliasbejjaninews.com/2015/08/17/memrisex-slavery-in-the-islamic-state-practices-social-media-discourse-and-justifications-jabhat-al-nusra-isis-is-taking-our-women-as-sex-slaves-too/
http://www.memri.org/report/en/0/0/0/0/0/0/8708.htm
http://www.memrijttm.org/sex-slavery-in-the-islamic-state-practices-social-media-discourse-and-justifications-jabhat-al-nusra-isis-is-taking-our-women-as-sex-slaves-too.html
"The issue of sex slavery is also the cause of great tension between ISIS and Jabhat Al-Nusra (JN). JN members and pro-JN clerics have accused ISIS of taking the wives of Jabhat Al-Nusra members as sex slaves – an accusation denied by ISIS. Social media discussions by JN operatives show that JN opposes sex slavery, based on opinions by sheikhs whom they see as top religious authorities, such as Abu Qatada Al-Falastini who vehemently opposes sex slavery and is very critical of fISIS for endorsing it. JN holds that taking non-Muslim women as sex slaves will prompt retaliation in kind by the enemies of the Muslims, and some JN members even consider sex slavery rape, which is a serious crime in Islam."
....
III. Slavery And The Jabhat Al-Nusra-Islamic State Dispute
ISIS’s practice of taking slave girls faced opposition from members of Al-Qaeda and particularly from its Syrian branch, Jabhat Al-Nusra (JN) and clerics associated with it. This opposition was based on the opinions of prominent scholars from the Salafi-jihadi movement, who have posited that making non-Muslim women sex slaves would cause the Muslims’ enemies to retaliate by attacking the Muslims. Subsequently, JN members and pro-JN clerics have accused ISIS of taking the wives of Jabhat Al-Nusra members as sex slaves.
JN Opposition to Enslavement Based On Islamic Considerations
Explaining their rejection of taking slaves at this time, JN supporters quote Abdallah Azzam, a founding father of the global jihad movement, who during the war against the Soviet Union disapproved of enslaving Russian women. He reasoned, “If we take one Russian woman, they will take a hundred Muslim women and violate them.”[36]
Prominent Al-Qaeda ideologue and leader Attyat Allah Al-Libi (d. 2011) acknowledged that enslavement is permissible, but disapproved of the practice, based upon the fact that, “it would be impossible to regulate in the current situation [of the mujahideen] who are fighting a guerilla hit-and-run war [and it] would lead to actual abuses if it is allowed in the aforementioned situation.”[37]
In a March 2015 interview with American Salafi journalist Bilal Abdul, the prominent Salafi-jihadi cleric Abu Qatada Al-Falastini appeared to reiterate this idea, blaming ISIS for Yazidi reprisals against Sunni Muslims: “I know the ramifications and the consequences that have started to appear in the killings of the Sunni women. You can hear it on the news, the killing of members on the scholars council, the imams of the Masajid [mosques], the weak. Look what the Yazidis are doing to the people in the cities after Baghdadi’s group [i.e. ISIS] withdraws. There are huge tragedies. Who is responsible? The criminal Baghdadi and his group.”[38]
https://www.youtube.com/watch?v=0KJ6CVEmh4M
https://twitter.com/ASJBaloch/status/917187044601982976
https://twitter.com/cybertosser/status/917350713482674176
https://twitter.com/Ezidism/status/917124816196591618
11 Aug 2017: Shia cleric Sayed Mohammed Baqer Al-Qazwini says enslavement of Kuffar #Yazidis #Christians is act of mercy, b/c it introduces the slaves to #Islam. Most people won't adopt/support women and children unless they buy them as slaves.
https://www.youtube.com/watch?v=3s09-OzBSxM
23 Aug 2017: Shia cleric Sayed Mohammed Baqer Al-Qazwini saying that one who commits the crime loses his dignity. Slavery is not an insult to human dignity. Slaves themselves violate their own dignity.
https://www.youtube.com/watch?v=t32thRZso3E
29 Aug 2017: How did Islam deal with Slavery in Society? - Sayed Mohammed Baqer Al-Qazwini
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