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Difference Between Slave And Servant

Many translators of the Qur’an and A/hadith translate the Arabic word ABD as servant, whereas its meaning is slave. They do it because in their mind, the word slave has become obsolete. It is not so as they think, but if it is so, then one should explain what a slave is. And then use slave in translation.

The main differences between a slave and a Servant are:
Servant is paid a salary, while slave has no salary.
Servant’s job criteria and schedule are fixed. While slave has no schedule and no job criteria, no leave, no relief, on duty 24/7. No choice. If a master slaughters slave, it is his right as if he has slaughtered a cow or a lamb.

If you have a servant to cook – you cannot ask him to clean your toilet bowl, but if you have a slave, you can ask him any/everything you may like.

A servant is on a service contract, but a slave is property of his master.

Allah s.w.t is Creator and Master of Universes & all that exists, and all the rest are created by Allah s.w.t. So all the created are slaves of Allah s.w.t., Who is Master of all creations.

A slave cannot be a servant, and a servant cannot be a slave!.

If you replace slave with servant – it will totally change the meaning of the text of Qur’an & A/hadith.-Because the people who do not know what a slave is will not be able to grasp the true meaning of Qur’an & A/hadith – They will simply understand as if those people like Nuns and Priests are servant of God. If you say serve only God then you mean to say to the people to become Nuns or priests.

Allah s.w.t does not want His slaves to perform duties unwillingly or by force, as the Human master wants. If anybody does it unwillingly, his efforts are not accepted.

In Worship of Allah s.w.t – two motives/intentions are essential:
1. Do it with the best of your abilities & WITH ALL LOVE FOR ALLAH S.W.T ALONE.
2. Do it to please Allah s.w.t – NOT TO JUST FULFILL A FORMALITY –
3. & Remember I/We/You/He /She/ ARE ALL 24/7 ON DUTY.- Means Slaves of Allah s.w.t
4. Being Approved “Abd” (slave) of Allah s.w.t is a high-ranking position – The more an abd is obedient and Love more Allah s.w.t the higher becomes his rank & the highest ranks is attained by the Last Prophet pbuh and In Sha Allah he will be elevated to Muqa’m-e-Mahmoodah.

Three Things Follow The Bier Of A Dead Man

[Sahih Muslim : Book 42 “Kitab Al-Zuhd wa Al-Raqa’iq”, Number 7061]
Mutarrif (Radi Allah Anhu) reported on the authority of his father: I came to Allah’s Apostle (sal-allahu-alleihi-wasallam) as he was reciting: “Abundance diverts you” He said (sal-allahu-alleihi-wasallam): “The son of Adam claims: My wealth, my wealth. And he (the Holy Prophet) said: O son of Adam. Is there anything as your belonging except that which you consumed, which you utilized, or which you wore, and then it was worn out, or you gave as charity and sent it forward?”

[Sahih Muslim : Book 42 “Kitab Al-Zuhd wa Al-Raqa’iq”, Number 7063]
Abu Huraira (Radi Allah Anhu) reported Allah’s Messenger (sal-allahu-alleihi-wasallam) as saying: “A servant says, My wealth. My wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself, and it wears out, or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people. This hadith has been narrated on the authority of al-‘Ala’ b. ‘Abd al-Rahman with the same chain of transmitters.”

[Sahih Muslim : Book 42 “Kitab Al-Zuhd wa Al-Raqa’iq”, Number 7064]
Anas b. Malik (Radi Allah Anhu) reported Allah’s Messenger (sal-allahu-alleihi-wasallam) as saying: “Three things follow the bier of a dead man. Two of them come back and one is left with him: the members of his family. Wealth and his-good deeds. The members of his family and wealth come back, and the deeds alone are left with him.”

Our Lord! Accept from us; surely Thou art the hearing, the Knowing.

Better Than A Servant

Ali Radhi Allahu Anhu narrates : “Fatima Radhi Allahu Anha complained of the suffering caused to her by the hand mill. Some captives were brought to the Prophet Sallallahu Alaihi Wasallam. She came to him but did not find him at home. Aisha Radhi Allahu Anha was present there and Fatima Radhi Allahu Anha told (of her desire for a servant). When the Prophet Sallallahu Alaihi Wasallam came, Aisha Radhi Allahu Anha informed him about Fatima’s visit. So the Prophet Sallallahu Alaihi Wasallam came to us, while we had gone to bed. I wanted to get up but the Prophet Sallallahu Alaihi Wasallam said, “Remain at your place”. Then he sat down between us till I could feel the coolness of his feet on my chest. Then he said, “Shall I teach you something which is better than what you have asked me? When you go to bed, say, ‘Allahu-Akbar’ thirty-four times, Subhan Allah thirty-three times and Alhamdu-lillah thirty-three times for that is better for you than a servant.” (Bukhari)

Commentary
This incident has been mentioned in Bukhari, Muslim, Tirmidhi, Abu Dawood, Nasai, and other books. From other narrations of this hadith, we learn more about this incident :

Fatima Radhi Allahu Anha had developed sores on her hands due to grinding flour with her hand mill. She had also developed sores on her neck due to carrying water. Sweeping her home had made her clothes dusty and baking bread had discolored her face. Now, Nabi Sallallahu Alaihi Wasallam had received some slaves and Ali Radhi Allahu Anhu had heard about this. Ali Radhi Allahu Anhu advised her to go to him and ask for a servant to help her with her household chores as these had overpowered her. When she came to the house of her father she did not find him. Rather, he was in the masjid in discussion with his companions. Later, after he was told about the arrival of his daughter to see him, he came to see them in their room. The cloth that was covering Ali and Faatima Radhi Allahu Anhuma was so small that their feet were exposed when they covered their heads and their heads were exposed when they covered their feet. When he requested to enter they wanted to first dress appropriately but he asked them to remain lying down as they were. He said that he would prefer to sell the slaves that he had received and spend the money on the Ahlus Suffa as they had no food. He instead taught them certain azkaar which were better than a servant.

Ali Radhi Allahu said : “I have not left practicing on this ever since I heard this from Nabi Sallallahu Alaihi Wasallam.” Somebody asked : “Not even on the night of Siffeen?” Ali Radhi Allahu Anhu replied : “Not even on the night of Siffeen.” (Muslim)

Siffeen is the name of a place close to the Euphrates where the famous battle took place between Ali Radhi Allahu Anhu and the Syrians in the year 37 Hijri. It was a trying and strenuous battle for Ali Radhi Allahu Anhu, hence the questioner asked him to see if he had remembered to practice on the advice of his master on that night too. This shows Ali’s Radhi Allahu Anhu obedience to Nabi Sallallahu Alaihi Wasallam and his punctuality and discipline in worship.

It is important to note that Nabi Sallallahu Alaihi Wasallam mentioned a number of different azkaar to be recited at the time of going to sleep. These are applicable to different situations and occasions. Each of these is virtuous in their own way.

The statement of Nabi Sallallahu Alaihi Wasallam that these azkaar were better than a servant can mean two things. Firstly, a servant is related to this worldly life whereas azkaar are related to the hereafter. The hereafter is superior and everlasting when compared to this world. Secondly, it could mean that these azkaar are of greater benefit in fulfilling the household chores than a servant.

Lessons

  1. From this hadith, we learn that Ali Radhi Allahu Anhu was very close to the Prophet Sallallahu Alaihi Wasallam. Proof of this is from the following :
    1. Ali Radhi Allahu Anhu was the son-in-law of Nabi Sallallahu Alaihi Wasallam
    2. Imam Bukhari Rahimahullah mentioned this hadith in the section dealing with the virtues of Ali Radhi Allahu Anhu.
    3. Nabi Sallallahu Alaihi Wasallam entered into their private room in a very informal manner.
  2. Nabi Sallallahu Alaihi Wasallam gave preference to Aakhirah for his close family. He did not choose the comforts of the world for them. He encouraged his daughter and son-in-law towards patience and the remembrance of Allah Azza Wajal instead of acquiring a servant. Nabi Sallallahu Alaihi Wasallam chose for his daughter what he chose for himself in terms of patience and azkaar in times of difficulty.It was a settled principle with the Prophet Sallallahu Alaihi Wasallam that he always placed his family members and those who were nearer to him in the front line in facing risk or hazard but allotted them the last place when he distributed favors, rewards, and spoils of war. When the three well-known warriors of the Quraish, Utba, Shayba, and Walid Ibn Utba, challenged the Muslims to single combat at Badr, the Prophet Sallallahu Alaihi Wasallam sent forward Hamza, Ali and Ubayda Radhi Allahu Anhum, although he knew about the bravery and strength of the enemy combatants. Hamza, Ali, and Ubayda Radhi Allahu Anhum belonged to the Prophet’s Sallallahu Alaihi Wasallam own clan, the Banu Hashim, and were his near relatives.
  3. Scholars mention that from this hadith one learns an important technique in teaching people. Nabi Sallallahu Alaihi Wasallam approached his daughter and son-in-law with extreme love and affection asking them not to inconvenience themselves by moving from their bed. He then sat affectionately between them as close as he could. He explained to them what he thought was better for them by means of kind words. Such kindness and affection will melt the heart of any person. When one wants to convince another it can be easily achieved with love and affection.
  4. This zikr makes strenuous tasks easy.
  5. Nabi Sallallahu Alaihi Wasallam through this incident taught the Ummah to exercise patience in difficulty, to accumulate good deeds for the hereafter, and to be kept safe from the deceptive worldly life by focussing on the hereafter.
  6. One should encourage one’s family towards giving preference to the hereafter over the world according to their level of tawakkul and reliance upon Allah Azza Wajal.

The Servants Of The People Of Paradise

The People of Paradise will be served by boys whom Allah (swt) will create to serve them and who will be most beautiful and perfect in form:

“They will be served by immortal boys, With cups, and jugs, and a glass from the flowing wine.” [56:17-18]

“And round about them will [serve] boys of everlasting youth. If you see them, you would think them scattered pearls.” [76:19]

Ibn Katheer, may Allah have mercy on him, said, “Boys of eternal youth will go around to serve people of Paradise, boys who remain in that youthful form forever, never changing or advancing in age. It was said that they will be wearing earrings, to emphasise their youth, because such a thing is appropriate for young people, but it does not befit those who are older. And Allah (swt) said [76:19] i.e. if you saw them going around to attend to the needs of their masters, with their beautiful faces and splendid colorful clothes and jewellery, you would think that they were scattered pearls. There is no more beautiful description than the picture of pearls scattered in a place of beauty.” [Tafseer Ibn Katheer, 7/184]

Some scholars suggested that these boys are the children of the Muslims and Mushrikeen who die in childhood, but this was refuted by al-‘Allaamah Ibn Taymiyyah (ra), who explained that these boys of eternal youth are part of the creation of Paradise: “..they are not the children of this world. When the children of this world enter Paradise, they will do so in a perfect form, like all the other people of Paradise, in the form of their father, Aadam.” [Majmu’ al-Fatawa, 4/279, 4/311]

His Longtime Servant

In Makkah the home life of the Prophet (peace be upon him) was generally comfortable, because his wife ensured that he had all what he wanted. She was rich and conducted her own trade, sending her merchandise with the traditional trade caravans the Quraysh used to send in summer and winter to Syria and Yemen. When he emigrated to Madinah, he was not accompanied by any servant. Khadeejah had died three years earlier, and the Prophet traveled with only his close companion, Abu Bakr. For the first few months after arriving in Madinah, the Prophet stayed in Abu Ayyub’s home, where he was served by people around him. He never asked any of them for anything.

One of the Ansars, the Prophet’s companion from Madinah, felt that the Prophet needed a personal servant. He took his stepson, Anas ibn Malik, to the Prophet and told him: “Messenger of God! Anas is an intelligent lad. Let him serve you.” The Prophet accepted. This was the beginning of a 10-year association for Anas, who was then only 10 or 12 years of age. Anas accompanied the Prophet to the last day of his blessed life, realizing that he could not have hoped for a better position. The Prophet’s household was such that no servant was at the receiving end of any abuse, physical or verbal.

As a young lad, Anas could be excused if at times he was negligent of what was assigned to him. The Prophet once sent him on an errand, but on the way, he saw some of his friends playing. Joining them was so attractive, and the boy could not resist. He forgot his errand and was fully engaged in the play. Sometime later, he felt someone pulling him by his robe. Turning back, he saw the Prophet beaming with a smile. He told him endearingly: ‘Unays! (This is a short form of Anas) Go where I sent you.’ That was all the rebuke Anas received on this occasion. We can imagine how masters react if they see a servant playing in the street instead of attending to the business they are told to do. Yet the Prophet just smiled and told Anas to do what he was told.

This was the Prophet’s attitude throughout his life, with all those who served him. Anas reports: “I served the Prophet (peace be upon him) for ten years, on his journeys and at home. He never said to me as much as ‘Ugh!’ He never said about something I did, why I did so, nor did he ever say anything I left undone, why I did not do it. Never did he say to me that I did something badly, nor did he ever criticize anything I did. If I slackened in doing what he ordered, he never reproached me. If anyone of his family criticized me, he would tell them: ‘Leave him alone. Had it been possible for that thing to happen, it would have happened.'” (Related by Al-Bukhari and Muslim).