Slavery and Islam: Part Three-The Spoils of War

In the previous installments of this series, I have presented the idea of Islam's fundamental dependence on slavery from the perspectives of sexual slavery and slave labor. Now I want to wrap it all up where it pretty much all began: slaves as spoils of war. To be clear, taking captives to use as slaves in wartime is as old as organized warfare itself, so I am not saying that Islamic culture is responsible for this phenomenon. Nevertheless, the use of captives (almost always non-combatants) to fuel the war effort, either as a labor force or as human shields, is still a core element of the jihad and must not be overlooked or forgotten.

According to Islamic doctrine, the world is broken into two groups: Dar al-Islam (the land of submission, as in those who have already submitted to Mohammed's message) and the Dar al-Harb (the land of war, as in those who still resist the dictates of Islam). The term "land" literally refers to whether or not the national government is subservient to the dictates of Islam, in other words run under sharia. The mere existence of the Dar al-Harb serves as sufficient justification for any act of war by Muslims. Thus smooth-talking Muslim "moderates" (as opposed to Muslims who actually seek to reform their religion) can assure the media that jihad was only meant for defensive purposes without actually lying. You see, Islamic doctrine holds that the entire world began under a sort of proto-Islam that was then corrupted until the people fell away from Allah. The simple fact that we (non-Muslims) are not dead, converted, or kept in a state of dhimmitude means that we are "occupying" what should be Muslim lands and are thus fair game. With that very simple but crucial bit of understanding, it becomes easier to grasp why Islamists do what they do, including the use of slavery as a tool of war.

Historically, the capture of slaves was a priority for Islamic conquerors. Only a few centuries after the death of Mohammed, Muslim raiders were striking as deeply into Christendom as Rome itself. Early Muslim generals used captives as expendable front-line troops (with the hope that opposing armies would hesitate when facing their own countrymen). Hundreds of years later, the Ottomans would perfect that art with the Janissaries, Christian boys captured in raids or taken from occupied lands at a very young age and raised to be some of the fiercest warriors of their era. The picture was the same on the seas as Muslim pirates would attack Christian merchants or warships and take as many sailors prisoner as possible. These prisoners would either be used to bolster the Caliphate's navy or sold when the pirates returned to port. Miguel Cervantes, the author of Don Quixote, suffered for five years as a slave in Algiers when his ship was attacked by corsairs in 1575. Though he was saved by the efforts of the Trinitarians (a Christian group dedicated to purchasing freedom for slaves), untold thousands were not as blessed and never tasted freedom until their death. The corsairs became such a persistent threat that, after the Holy Land was lost, the Knights Hospitallar became wholly focused on stemming the tide (no pun intended) of Islamic piracy. Later, the United States would go to war with the Barbary States (twice!) in order to protect American sailors from such a fate. While the abolishment of the Caliphate by Attaturk shattered the Muslim world's military might, the use of slaves to progress the jihad still lives on to this day.

When Muslim raiders attacked a village, their favorite tactic was to slaughter any men who would be able to resist then kidnap women and children. Those two groups were preferred captives for several reasons. First, neither group would have received any real combat training and would be easier to control through brute force. Second, their capture would have a demoralizing effect on the survivors and could prevent pursuit if the villagers were afraid the captives would be harmed in retaliation. Third, women and young girls (as well as a surprisingly large number of boys) would be valuable as sexual slaves while young men would work in the fields or as household slaves. Boys would also be drafted into the army while they were young enough to be malleable. We see this today (though again not restricted to Islam) in the abduction and brainwashing of child soldiers, particularly in central Africa.

The country of Sudan provides a chilling example of such practices in action today. Anti-Slavery International reports that between 5,000 and 14,000 people have been abducted in armed raids and forced into slavery since 1983. Almost exclusively, the targets of these raids have been the non-Muslims in the south. Rather than fighting this scourge, the Islamic government of Sudan has been a key player in these events, using militia forces to ravage the Christian and animist communities. The militias are instruments of pure terror, looting then burning homes and churches and murdering scores of innocent civilians. In response, several organizations have been working on purchasing freedom for the captives in the same way Cervantes was freed over four hundred years ago. Two of the groups active in this effort have been Christian Solidarity International and the American Anti-Slavery Group. These efforts have not always met with support from European and American officials who want to maintain good relations with Khartoum. Moreover, the government of Sudan, along with a handful of other Muslim governments, has accused those fighting the slave trade of defaming Islam. I say that is all the more reason to keep going!

In conclusion, I want to bring your attention back to Salwa al-Mutairi. You remember her, the delightful woman who wanted to restore legalized sex slavery in Kuwait? Well, a key part of that story was the fact that she advocated that "POWs" from the "Chechnyan war" be bought and sold as slaves rather than be "slaughtered." That should provide quite a bit of insight into the differences between the Western and Islamic views of war. In the West, there are many rules governing the treatment of prisoners. But Muslims waging the jihad torture and execute captives so that anyone with an Internet connection can watch. Captives exist as propaganda tools and nothing more. From that frame of mind, al-Mutairi's argument makes a certain element of sense. Why simply kill a captive when you can make a bit of profit on the side? Anything to make the Dar al-Harb weaker and strengthen the Dar al-Islam.

This series has taken us down some roads that most people in our supposedly civilized society would choose to ignore. In the next decade, I believe that we will see advocates for legalized slavery (although they would call it something different, of course) pop up in Europe and maybe even America as the Muslim communities grow bolder and increasingly radicalized. One thing is certain, however: as long as the West continues to pretend the problem doesn't exist, the worse it will get. Only honest examination of slavery, past and present, can allow us to move toward a solution to this problem. The abolition movement of the 1800s gave way to the civil rights movements of the 20th century. Will we see a similar movement in the 21st century, or is ending slave practices permitted by the Koran simply not acceptable for the politically correct "social justice" crowd?