On 22nd January 1842, in Tangier, a letter was written by the British Consul General Drummond Hay [1816-1893 CE] to the Sultān of Morocco, Moulay Ábd al-Rahmān ibn Hishām [1204-1276 AH / 1789-1859 CE], asking him what action he had taken for abolishment/curtailment of slavery.
The Sultan responded in a letter dated to the 23rd Dhu'l Hijjah 1257 AH which corresponded to the 4th February 1842 CE.

After beginning with the name of Allāh, the Sultan states:

“Be it known to you, that the traffic in slaves is a matter on which all sects and nations have
agreed from the time of the sons of Adam, on whom be the Peace of God, up to this day, and we are not aware of its being prohibited by the Laws of any sect, and no one need ask this question; the same being manifest to both high and low and requires no more demonstration than
the light of day.”

From this we may see that at this point in time, the Sultan was not aware of any sect or group claiming that slavery is prohibited, and therefore such ideas certainly arose later.
It also reinforces the fact that the Muslim rulers were not interested in abolishing slavery from their own will, nor did they see any religious prohibition for it, but rather the incentive and pressure to abolish slavery came purely from the West.
Indeed, in our times there are no legal slaves according to the Sharīáh, however this does not mean it was ever completely prohibited for all times, nor does it mean it is now something we may consider immoral. Nor do we come up with absurd theories and slogans such as,
"Islām came to abolish slavery".

Slavery is permitted in the Sharīáh when the conditions for it are met, and there is nothing to be ashamed of regarding this. There is nothing immoral or evil in slavery according to the way of the Sharīáh.
May Allāh allow us to consider permissible and pure what He and His Rasūl ﷺ have declared to be so, even if the entire world opposes it.
Regarding the rights of slaves and good treatment exhorted towards them:

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More from @IbneKhan01

6 Apr
Imām Nawawī on seeking intercession of RasūlAllāh ﷺ at his blessed grave

The famous scholar Imam Yaĥyā Ibn Sharaf al-Nawawī al-Shāfiýī [631-676 AH / 1233-1277 CE] encouraged visitors to seek intercession of RasūlAllāh ﷺ, something considered Shirk and Bidáh by Najdī Wahābīs. ImageImage
He writes in Kitāb al-Majmūú:

Then he should return to his first standing place, facing the direction of RasūlAllāh ﷺ and make tawassul by him with regard to himself, and seek intercession by him to His Lord subhānahū wa táālā, and from the best of what he can say is what was
reported by Māwardī, Qādī Abū Tayyib, and all of our companions from Útbī, considering it good, he said:

“I was sitting near the grave of RasūlAllāh ﷺ, then came a bedouin, he said, ‘Peace be upon you Yā RasūlAllāh, I heard Allāh saying, “And if they, when they have wronged
Read 16 tweets
6 Apr
Virginity of our Lady Maryam

“After the birth of our Master Jesus, the Word of Allāh [kalimatullāh], upon our Noble Prophet and upon him blessings and peace, too the Virgin [batūl], the Pure [tayyibah, tāhirah], our Lady Maryam was a virgin, a virgin she remained,
a virgin she shall be raised, and a virgin she shall enter Paradise until she shall be honoured with sacred marriage to the Illuminated Master of the Prophets, may the blessing and peace of Allāh be upon him and upon them all.
Her noble rank:

‘No man has touched me, nor I am an unchaste.’

It is apparent that it holds true even after childbirth, and this is the meaning of virginity.

There remains the matter of virginity with the meaning of the perishing of the membrane [i.e. hymen].
Read 9 tweets
6 Apr
An Indian Fatwā on Freemasonry

A question was posed to Alahazrat Imām Aĥmad Riđā Khān al-Ĥanafī [1272–1340 AH / 1856–1921 CE] dated 26 Rabīý al-Ākhir Sharīf 1338 AH, which corresponds to 18 January 1920 CE.
The question was sent from Gondal, Kathiawar by one Qāđī Qāsim Miyāñ Sāhib and read as follows:

“What do the scholars of the dīn regarding this issue, that what is Freemasonry, and what is the ruling regarding those who enter it? Make clear and be rewarded.”
The reply to this by the Imām was:

“Freemasonry is magic [sihr], and to the extent I was able to find out, it has been formed in order to take away belief in the Prophets, upon them be blessings and peace, for this reason they only accept a Muslim or a person of the Book,
Read 6 tweets
6 Apr
Ábd al-Qādir Kan and slavery

It is held by some that Ábd al-Qādir Kan al-Mālikī [1727-1806 CE], the first Almāmī of Futa Toro was an abolitionist who ended slavery wholly.

However, the reality is that he brought the practice of slavery in line with the laws of Sharīáh.
Here we see that:

1. Muslims could not be enslaved

2. Non-Muslim POWs and slaves may be sold

3. Futanke were now Muslim and so could not be enslaved

4. Futanke population still owned slaves
David Robinson, "The Islamic Revolution of Futa Toro", The International Journal of African Historical Studies, Vol. 8, No 2 (1975), p. 201

Thus, it was not slavery in of itself with the Almāmī was opposed to and banned, but rather the enslavement of Muslims,
Read 5 tweets
4 Apr
The Ĥanafī position

However, this opinion of Imām Nawawī was a minority position. The majority of scholars, even of his own madh'hab, held that it was only impermissible when the look was one of desire.

This is also the position of the Ĥanafī madh'hab.
Állāmah Muĥammad Álāuddīn al-Ĥaşkafī al-Ĥanafī [1025-1028 AH / 1616-1677 CE] writes in Durr al-Mukhtār:

“{It is not permissible to look at it [i.e. the face of a woman] with desire, similarly the face of an amrad} Looking at her face and the face of an amrad is prohibited when ImageImageImage
there is doubt of desire, as for in the absence of it, then it is permissible [to look at an amrad], even if he be beautiful.”
Read 17 tweets
4 Apr
The ruling of Imām Nawawī

“Similarly, it is impermissible for a man to look at the face of an amrad [i.e. beardless youth] if he is beautiful, whether his look is out of desire or not, whether safe from fitnah or there is fear of it. ImageImage
This is the correct and chosen position according to the virtuosic scholars. This was the opinion of Shāfiýī and proficient ones among his companions, may Allāh have mercy upon them. The evidence is that he [i.e. the beautiful amrad] enters the import of the woman;
for indeed he is desired as she is desired, his appearance in beauty is like the appearance of a woman, perhaps many of them are of more beautiful appearance than many women. Rather, they are foremost in impermissibility due to another reason,
Read 4 tweets

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