has his brother under his authority, let him feed him from what he himself eats and clothe him from what he wears. Do not task them with work that overpowers them; but if you do so, then help them.” [Bukhari 30; Muslim 1661]

He ﷺ also raised their standing even in forms of address so that they would not feel demeaned. He said, “None of you should say, ‘my slave-boy’ or ‘my slave-girl’; rather say, ‘my young man’ and ‘my young woman’.” [Bukhari 3552; Muslim 2249]

Moreover, the criterion for human dignity in Islam—both in this world and the next—is not lineage or ethnicity but competence and moral worth: “Indeed, the most noble of you in the sight of Allah is the most God-fearing of you.” [Q 49:13]

Owing to their excellence and ability, many former slaves achieved stature that their onetime masters never attained: they commanded armies, governed nations, and undertook great responsibilities on the strength of their own merit—that being the true source of their honor.

Despite the Lawgiver’s elevation of the slave’s rank, he also fostered eagerness and aspiration to emancipate them and break their fetters. He urged this course and promised deliverance from the Fire and attainment of Paradise for it, portions of which have already been quoted.

He then established several paths to manumission, some compulsory and others voluntary.

Among the compulsory causes is that if an owner injures his slave, the slave is automatically set free. A report states that a man cut off his slave-boy’s nose, whereupon the Prophet ﷺ said, “Go—you are free.” The man asked, “O Messenger of Allah, whose client am I now?” He replied, “You are the client of Allah and His Messenger.” [Ahmad 6671]

Likewise, if a person frees his own share of a jointly owned slave, the share of his partner is freed by compulsion, as in the hadith: “Whoever frees his share in a slave must free him entirely.” [Bukhari 2503; Muslim 1501] A more detailed discussion will follow.