Vahiy Sürecinde Kölelik Ahkâmı ve Metodolojik Bir Tahlil.

Many provisions in Islam have been made gradually, taking into account the human facts throughout the process of descent. The provisions regarding slavery can also be evaluated in this context. Slavery is a social status that has a history until the earliest periods of human history. At the time of the advent of Islam, as in the whole world, the institution of slavery was kept alive in the geography where the Qur'an was revealed. The Qur'an did not remain insensitive to the phenomenon of slavery as it brought regulating provisions to many problems of society, but also put forward some provisions on this subject. In the study, it has been tried to reveal the course of the provisions regarding slavery during the revelation process of the Qur'an, based on the order of revelation of the suras. In this context, firstly, the concepts that mean slave and slavery in the Qur'an and are related to the subject have been identified and it has been revealed in which context these concepts are used in the verses. Afterwards, the verses in which the aforementioned concepts are mentioned were evaluated based on the order of revelation of the suras. In the Holy Qur'an, many concepts that can mean slave or slavery are included. Depending on the different expressions of male and female slaves, the words "abd/ibâd", "fetâ/feteyât", "rakabe/rikâb", "eme/imâ", "mâ meleket yemin/mâ meleket eymân" are the main concepts used in the Qur'an in the sense of slave/concubine. Another concept in the Qur'an in connection with slavery is "esir/esrâ/usârâ". When the verses in which the related concepts are mentioned are subjected to an investigation, based on the order of revelation, it is understood that the Qur'an did not remain indifferent to the slaves who formed a certain part of the society since the Meccan period, encouraged the believers to secure the freedom of the slaves and considered the sexual union of the masters with their concubines legitimate. When it comes to the Medina period, it is seen that more verses about the law of slavery were revealed depending on building a new society. The relevant verses, on the one hand, put forward provisions to improve the situation of the existing slaves and liberate them, on the other hand, they brought regulations to eliminate the reasons that have been the source of the institution of slavery for a long time. In this period, it was not content with encouraging the liberation of slaves with the verses that were sent down, but it was made a mandatory obligation for people to free slaves to atone for the sins they committed knowingly or by mistake. The sexual relations of the masters with their concubines were considered legitimate, and the concubines who had children from their masters were given the status of ‘ummüveled’ and were allowed to attain their freedom. On the other hand, it was ordered that the slaves and concubines be married and it was demanded that slaves who wanted to achieve their freedom by the ‘mukâtebe’ method should be granted this right. In this period, depending on the institutionalization of the society, along with the individual obligations related to the subject, the principle of spending a certain part of the state revenues/the obligatory charities for the liberation of the slaves was introduced, and state support was provided in the institutional sense. Except in the case of war, the sources that fed slavery were forbidden, and the only source of slavery was limited to prisoners taken after the war. The conversion of the captives taken in the war to the status of slaves is not an order/demand of the Qur'an, but rather the necessity of historical conditions or this practice, which is referred to as ‘muqabala bi'l-misl’ has been approved by the Qur'an albeit indirectly. In other words, although slavery is not a practice valued by the Qur'an, it has continued to exist in Muslim societies as well as in other societies as a social reality caused by a widespread phenomenon such as war. As a result, it has been concluded that although the Qur'an has accepted slavery as a phenomenon since the Meccan period, on the one hand, it has made provisions to improve the situation of slaves, on the other hand, it has tried to gradually liquidate the institution of slavery without causing a new social crisis with some individual and institutional measures and the transfer of captives to slave status after the wars is not a Qur'anic order but a situation related to historical conditions. [ABSTRACT FROM AUTHOR]