Talk:Islamic views on slavery

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Former good article nomineeIslamic views on slavery was a good articles nominee, but did not meet the good article criteria at the time. There are suggestions below for improving the article. Once these issues have been addressed, the article can be renominated. Editors may also seek a reassessment of the decision if they believe there was a mistake.
Article milestones
DateProcessResult
November 20, 2005Articles for deletionKept
April 2, 2007Good article nomineeNot listed
Current status: Former good article nominee

"Muhammad's traditions" could be renamed and expanded[edit]

Rather than naming the section "Muhammad's traditions", shouldn't it be "Muhammad's slave ownership"? Then, instead of the first sentence, too narrowly crafted, being "The most notable of Muhammad's slaves were", if possible, there should be an overview statement of the number of slaves known to be owned by Muhammad himself, and other broader perspective matters regarding his slave ownership: the range of their age, the number of males vs. females, their races, how he came to own them, etc. After that overview material, then what is now the entire section could conclude the expanded section, with "The most notable of Muhammad's slaves were..." Thoughts? Bob Enyart, Denver KGOV radio host (talk) 19:11, 16 August 2017 (UTC)

The section certainly needs to be expanded. I'm not sure about your specific proposal, though. What sources present those details as having particular significance for Islamic views on slavery? I'll prioritize rounding up some academic sources and expanding this section. As I recall, they present a thematic discussion of slavery in hadith rather than an inventory of Muhammad's slaves. Eperoton (talk) 23:23, 16 August 2017 (UTC)

Thanks for your help with this Eperoton. That's all great. Hoping you can round up those sources. As to how those particulars would be relevant to Islamic views on slavery, of course we'd be updating the current section which is titled, "Muhammad's traditions", but further, it seems self evident that Muhammad's views on slavery would be paramount to the subject of the article's title. Bob Enyart, Denver KGOV radio host (talk) 19:59, 28 September 2017 (UTC)

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Sexual promiscuity and sexually transmisable diseases.[edit]

Marriage, sexual exclusivity, has through the ages been the number one attempt at inhibiting the spread of sexually transmitted diseases, to limit these diseases purely onto one family or group. In some regions, with fast positive effect, in others, where the overal reasoning behind exclusivity was ignored due very low educational standards, without much success. — Preceding unsigned comment added by 190.37.159.123 (talk) 19:37, 20 December 2017 (UTC)

Lead changes[edit]

@Balolay: I've reverted your changes to the first two paragraphs of the lead as they changed the wording generally found in modern RSs which speak separately of views found in the Quran and hadith, rather than simply speaking of Muhammad. Reuben's book originally came out in the early 1930s and can't be taken as representative of views of "contemporary historians". Gordon's perspective is worth summarizing, which I've done in the relevant section. For the statement about slavery being an exception socio-economically, we can't declare it to be irrelevant when a RS on slavery considers it to be relevant. There's perhaps a broader issue of content in this article that is not about "views" and more properly belongs in History of slavery in the Muslim world. Eperoton (talk) 03:02, 6 March 2019 (UTC)

  • @ Eperoton Reading the article gives a sense that the article is more about the justification of slavery in Islam rather than Islamic views on slavery even from an unbiased perspective. That's why I removed the statement about rebellions like Zanj being an exception socioeconomically. Also I don't know if directly speaking of Muhammad rather than Quran and Hadith sould be avoided.

The main thing is the lead tries its best not to reach the main conclusion which is the fact that Islam recognises slavery as an institution. Anyways I support these changes. regards.Balolay (talk) 06:32, 7 March 2019 (UTC)

Thanks, Balolay. I don't think the lead avoids that conclusion, since it states the Quran and hadith "assumed the existence of slavery as part of society". I've tweaked some wording just now to reflect another encyclopedia I checked the other day. In general, the lead is spotty on a number of other points and I'm planning to rewrite it based on several standard references. There are two contexts in which Islamic acceptance of slavery is treated in RSs. One in its original context, which sources generally treat as unremarkable in itself and consistent with the history of Judaism and Christianity. The other is in the context of modern interpretations by Muslim thinkers who sought religious justification for abolition and an increasingly small minority who have resisted this reinterpretation. Modern Islamic views are not reflected in the lead at all, and the history of abolitionism is not treated well even in the body (there's a whole book on it at Oxford University Press by Clarence-Smith). I put it on my to do list. Eperoton (talk) 14:27, 7 March 2019 (UTC)