Hadiths on slavery - ultimate deception

Bigmo

693
Narrated Abu Huraira The Prophet said, "Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave." Said bin Marjana said that he narrated that Hadith to 'Ali bin Al-Husain and he freed his slave for whom 'Abdullah bin Ja'far had offered him ten thousand Dirhams or one-thousand Dinars.

694
Narrated Abu Dhar I asked the Prophet, "What is the best deed?" He replied, "To believe in Allah and to fight for His Cause." I then asked, "What is the best kind of manumission (of slaves)?" He replied, "The manumission of the most expensive slave and the most beloved by his master." I said, "If I cannot afford to do that?" He said, "Help the weak or do good for a person who cannot work for himself." I said, "If I cannot do that?" He said, "Refrain from harming others for this will be regarded as a charitable deed for your own good."

695
Narrated Asma' bint Abu Bakr The Prophet ordered us to free slaves at the time of solar eclipses.

696
Narrated Asma' bint Abu Bakr We were ordered to free slaves at the time of lunar eclipses.

697
Narrated Ibn 'Umar The Prophet said, "Whoever manumits a slave owned by two masters, should manumit him completely (not partially) if he is rich after having its price evaluated."

698
Narrated 'Abdullah bin 'Umar Allah's Apostle said, "Whoever frees his share of a common slave and he has sufficient money to free him completely, should let its price be estimated by a just man and give his partners the price of their shares and manumit the slave; otherwise (i.e. if he has not sufficient money) he manumits the slave partially."

699
Narrated Ibn 'Umar Allah's Apostle said, "Whoever manumits his share of a slave, then it is essential for him to get that slave manumitted' completely as long as he has the money to do so. If he has not sufficient money to pay the price of the other shares (after the price of the slave is evaluated justly), the manumitted manumits the slave partially in proportion to his share.

700
Narrated 'Ubaidullah as above BRIEFLY.

701
Narrated Ibn 'Umar The Prophet said, "He who manumits his share of a slave and has money sufficient to free the remaining portion of that slave's price (justly estimated) then he should manumit him (by giving the rest of his price to the other co-owners)." Nafi' added, "Otherwise the slave is partially free." Aiyub is not sure whether the last statement was said by Nafi' or it was a part of the Hadith.

702
Narrated Ibn 'Umar That he used to give his verdict regarding the male or female slaves owned by more than one master, one of whom may manumit his share of the slave. Ibn 'Umar used to say in such a case, "The manumitted should manumit the slave completely if he has sufficient money to pay the rest of the price of that slave (which is to be justly estimated) and the other share-holders are to take the price of their shares and the slave is freed (released from slavery)." Ibn 'Umar narrated this verdict from the Prophet.

So now you know why Muslims do not know about slavery in Islam. Because these are the hadiths (in Bukhari) that are being preached in mosques. My brother a few days ago told me Islam abolished slavery. Very little is known about Islamic history and slavery. It was seen as a practice done like smuggling or piracy. Illegal activities that can not be stopped. Very few Muslims actually believe that Islam actually encouraged slavery. Often clerics will not disclose such information that is now slowly coming out. Even a casual reading of these hadiths gives the impression that Islam abolished slavery.

Now read this

Detaining prisoners

Prisoners should be detained until it is decided what is the best move. The ruler of the Muslims should detain prisoners until he decides what is in the Muslims? best interests hmm. He may ransom them for money, or exchange them for Muslim prisoners, or release them for nothing in return, or distribute them among the Muslims as slaves, or kill the men, but not the women and children, because the Prophet (peace and blessings of Allaah be upon him) forbade killing the latter. The purpose behind detaining prisoners is so that the Muslims may be protected from their evil. The Prophet (peace and blessings of Allaah be upon him) used to enjoin the Muslims to treat prisoners well, whereas the Romans and those who came before them the Assyrians and Pharaohs, all used to put out their prisoners? eyes with hot irons, and flay them alive, feeding their skins to dogs, such that the prisoners preferred death to life.

Ahkaam al-Sijn wa?l-Sujana? wa Mu?aamalat al-Sujana? fi?l-Islam by Hasan Abi?l-Ghuddah, 256

http//islamqa.info/en/ref/13241

Now compare the two and tell me which is the one you will likely hear in a Friday khutbah.

The blue part are the Quranic part.

Joseph Schacht

The need of creating some kind of theoretical justification for what so far had been an instinctive reliance on the opinions of the majority, led, from the first decades of the second/eighth century onwards, to the living tradition being retrojected, and to its being ascribed to some of the great hgures of the past. This process, too, began in Kufa, where the stage of doctrine achieved in the time of Hammad b. Abi Sulayman (d. I20/73 was attributed to Ibrahim al-Nakha'i (d. 95-6/7I3-I5). The Medinese followed suit and retrojected their own teaching to a number of ancient authorities who had died about the turn of the century, some of whom later became known as the 'seven jurists of Medina'. At the same time as the doctrine of the school of Kufa was retrospectively attributed to Ibrahim al-Nakha'i, a similar body of doctrine was directly connected with the very beginnings of Islam in Kufa by being attributed to Ibn Mas'ud, a Companion of the Prophet who had come to live in that city, and Ibrahim al-Nakha'i became the main transmitter of that body of doctrine, too. In the same way, other Companions of the Prophet became the eponyms of the schools of Medina and of Mecca. One further step in the search for a solid theoretical foundation of the doctrine of the ancient schools was taken in 'Iraq, very early in the second/eighth century, when the term ' Sunna of the Prophet ' was transferred from its political and theological into a legal context, and identified with the sunna, the ideal practice of the local community and the corresponding doctrine of its scholars. This term, which was taken over by the school of Syria, expressed the axiom that the practice of the Muslims derived from the practice of the Prophet, but it did not as yet imply the existence of positive information in the form of ' Traditions ' (Hadith), that the Prophet by his words or acts had in fact originated or approved any particular practice. It was not long before these Traditions, too, came into existence, and the persons who put them into circulation were the Traditionists.

The ancient schools of law themselves represented, in one aspect, an Islamic opposition to popular and administrative practice under the later Umayyads, and the opposition group which developed into the Traditionist movement emphasized this tendency. As long as a Companion of the Prophet had been the final authority for the doctrine of a school on a particular point, it was sufficient for a divergent doctrine to be put under the aegis of another Companion of equal or even higher authority, as happened in Kufa where all kinds of minority opinions were attributed to the Caliph 'Ali, who had made Kufa his capital. But after the general authority of the Prophet himself had been invoked by identifying the established doctrine with his sunna, a more specific reference to him was needed, and there appeared detailed statements or 'Traditions' which claimed to be the reports of ear- or eye-witnesses on the words or acts of the Prophet, handed down orally by an uninterrupted chain of trustworthy persons. Very soon the emphasis shifted from proposing certain opinions in opposition to the ancient schools to disseminating Traditions from the Prophet as such, and the movement of the Traditionists, which was to develop into a separate branch of Islamic religious learning, came into being. It was the main thesis of the Traditionists that formal Traditions from the Prophet superseded the living tradition of the school. The Traditionists existed in all great centres of Islam, where they formed groups in opposition to, but nevertheless in contact with, the local schools of law. Initially the ancient schools offered strong resistance to the disturbing element represented by the Traditions, but they had no real defence against their rising tide; they had to express their own doctrines in Traditions which allegedly went back to the Prophet, and to take increasing notice of the Traditions produced by their opponents. Finally the outlines and many details of Islamic law were cast into the form of Traditions from the Prophet. In this way, one of the greatest and most successful literary fictions came into being.

So to legalize slavery they had to make it Muhammedan as this was the only authority they can agree with. But in doing so they had to use deception less they might taint their brand. They needed Muhammad's authority to legalize slavery and prisoners abuse as the RULER wanted, but they had to make sure they don't taint him in Muslim eyes or they will start to reject the Sunnah.

good_logic

Peace Bigmo.

I keep thinking " Very busy Messenger". All these questions he had to answer, all these sayings he said! Plus he had to deliver Qoran, lead his ummah and fight wars and.... Did he manage to sleep or have time off?

I suppose some will justify anything!

May the Lord help us to distinguish vain talk from the truth.

Thanks for the info.

Peace.