@FINE
#ISLAM HAS FAILED TO ABOLISH SLAVERY...................
What were the practical steps which the Quran adopted for the eradication of slavery ?

It may be seen that the Quran had adopted five steps for the eradication of slavery.

1. Created a sense of brotherhood.

The Quran had, firstly, created a notion that both master and slave were brothers, one to the other, by inculcating an awareness that all men were the creations of the same God and were the children of the same parents. “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Quran 49:13)

Here, the Quran has cut apart the very root of all forms of narrow mindedness that arose out of the feelings of superior birth. Indeed, the prophet had taught that righteousness was measured not on the basis of colour, race or wealth, but on the basis of God-consciousness alone. “The Arab has no superiority over the non-Arab or the non-Arab over the Arab; the white over the black or the black over the white except in the matter of God-consciousness.” (Tabari)

Where slaves are mentioned, the Holy Quran remarked that “some amongst you proceed from others.”(Quran:4:25). Here the Quran has made it clear that both master and slave are brothers, one to the other, and that it is circumstances alone which force slavery upon some people.

4: 36. Worship Allâh and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masâkin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allâh does not like such as are proud and boastful;

2. It created an awareness concerning the rights of the slave.

The slave was a mere commodity item in all ancient societies. His lot was confined to duties alone. His obligation was simply to strive for an increase in the comforts and luxury enjoyed by the master and in this regard, there was to be no compromise whatsoever. It was a paramount necessity that the slave was in good shape in order that he be able to work for his master. Indeed, it was for this reason, and for this reason alone, that he was provided for with food. They (i.e., the slaves) were housed in yards which sufficed to accomodate not even the cattle and other livestock. As for the clothes that they were provided with, they were sufficient not even to cover their nakedness and, that too, filthy pieces of clothes they were!

Islam brought about a transformation in the situation. It taught that the slave was the brother of the master and that he had rights as well. The prophet commanded: “They are your brothers and relatives! Let each one provide for the brother under him with the food that he himself eats and with the clothes that he himself wears. Place not upon them any task that is overbearing for them. If you do assign them a difficult task, you must help them in its execution.” (Bukhari, Muslim)

The duty of the slave, in primitive societies, was never confined to mere labour. He was also doomed to be at the receiving end of his master’s sadistic pleasure-seekings. The most cruel flogging while at work! To be always ready to kill and to be killled for the sake of his master’s pleasure! TheQuran commanded that such a state of affairs must change. It instructed in the humane and proper treatment of the slaves. “Serve Allah, and join not any partners with Him; and do good - to parents, kinsfolk, orphans, those in need, neighbours who are of kin, neighbours who are strangers, the companion by your side, the way-farer (ye meet), and what your right hands possess: for Allah loveth not the arrogant, the vainglorious.”(Quran 4:36)

The prophet had clearly stated, “If anyone kills a slave, we shall kill him. If anyone maims a slave, we shall maim him as well. If anyone castrates his slave, we shall castrate him.”(Muslim, Abu Dawood)

From being the choice commodity for the master’s choicest desire, the slave was being transformed into a being with his very own personality and rights. It was in a society in which existed the heinous practice of castrating slaves that the prophet had, in the most unambiguous terms, declared that the master who castrates his slave will, in turn, ‘be castrated by us.’ The slaves were castrated in order that their sexual impulses be destroyed, whereby, they could then be made to work like animals. Islam, which prohibited this practice, particularly instructs that means should be made available for the satisfaction of the sexual instincts of the slave also. “Marry those among you who are single, and the virtuous ones among your slaves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah is Ample-giving, and He knoweth all things.” (Quran 24:32)

Furthermore, the Quran prohibited the system of forcing female slaves into prostitution. “Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (for emancipation) give them such a deed if ye know any good in them; yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire Chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah Oft-Forgiving, Most Merciful.” (Quran 24:33)

The prophet had taught against even uttering anything that might injure the self-respect of the slave. The prophet, who had taught that had made it clear that the slave, too, enjoyed self-respect upon which none had the right to trespass. The prophet had admonished his companion, Abu Dharr, who, in an angry tussle with his slave, had called him ‘the son of a black woman’, in the following manner: “ O Abu Dharr.... There remains in you something of the culture of the days of Jahiliyya.”

Islam teaches that the slave has the right to become even a leader and that in the event that he does get appointed as a leader, it is obligatory to obey him. “Even if it be a negro slave, with hair like dried grapes, who is appointed as your leader, you must hear and obey him.” Abu Hurairah, the companion of the prophet, once exhorted a man who had his slave walking behind the mount on which he was travelling, “Seat him behind thee for he is thy brother and it is the same soul as yours that is within him.”

Islam gave new meaning to the relation between master and slave by insisting that the master and the slave both had the same soul. It is true, neverthless, that the slave does fall under the jurisdiction of the master. However, the master is duty-bound to fullfill the rights of the slave. It is his duty to meet the slave’s requirements of food, clothing, sexual gratification and the like. The slave is never to be harmed. He should not be put into difficulty by entrusting him with burdensome tasks as well. In such fashion did Islam create a revolution of sorts in raising the slave, for the first time in history, to the position of a free man.

It was through this way that it became possible for Islam to bridge the wide gap that existedQuran commanded that such a state of affairs must change. It instructed in the humane and proper treatment of the slaves. “Serve Allah, and join not any partners with Him; and do good - to parents, kinsfolk, orphans, those in need, neighbours who are of kin, neighbours who are strangers, the companion by your side, the way-farer (ye meet), and what your right hands possess: for Allah loveth not the arrogant, the vainglorious.”(Quran 4:36)

The prophet had clearly stated, “If anyone kills a slave, we shall kill him. If anyone maims a slave, we shall maim him as well. If anyone castrates his slave, we shall castrate him.”(Muslim, Abu Dawood)

From being the choice commodity for the master’s choicest desire, the slave was being transformed into a being with his very own personality and rights. It was in a society in which existed the heinous practice of castrating slaves that the prophet had, in the most unambiguous terms, declared that the master who castrates his slave will, in turn, ‘be castrated by us.’ The slaves were castrated in order that their sexual impulses be destroyed, whereby, they could then be made to work like animals. Islam, which prohibited this practice, particularly instructs that means should be made available for the satisfaction of the sexual instincts of the slave also. “Marry those among you who are single, and the virtuous ones among your slaves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah is Ample-giving, and He knoweth all things.” (Quran 24:32)

Furthermore, the Quran prohibited the system of forcing female slaves into prostitution. “Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (for emancipation) give them such a deed if ye know any good in them; yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire Chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah Oft-Forgiving, Most Merciful.” (Quran 24:33)

The prophet had taught against even uttering anything that might injure the self-respect of the slave. The prophet, who had taught that had made it clear that the slave, too, enjoyed self-respect upon which none had the right to trespass. The prophet had admonished his companion, Abu Dharr, who, in an angry tussle with his slave, had called him ‘the son of a black woman’, in the following manner: “ O Abu Dharr.... There remains in you something of the culture of the days of Jahiliyya.”

Islam teaches that the slave has the right to become even a leader and that in the event that he does get appointed as a leader, it is obligatory to obey him. “Even if it be a negro slave, with hair like dried grapes, who is appointed as your leader, you must hear and obey him.” Abu Hurairah, the companion of the prophet, once exhorted a man who had his slave walking behind the mount on which he was travelling, “Seat him behind thee for he is thy brother and it is the same soul as yours that is within him.”

Islam gave new meaning to the relation between master and slave by insisting that the master and the slave both had the same soul. It is true, neverthless, that the slave does fall under the jurisdiction of the master. However, the master is duty-bound to fullfill the rights of the slave. It is his duty to meet the slave’s requirements of food, clothing, sexual gratification and the like. The slave is never to be harmed. He should not be put into difficulty by entrusting him with burdensome tasks as well. In such fashion did Islam create a revolution of sorts in raising the slave, for the first time in history, to the position of a free man.

It was through this way that it became possible for Islam to bridge the wide gap that existed between the mental states of the master and the slave. The end result of this revolution was that the owner was emancipated from the belief that the slave was a commodity on which could be carried out his choicest desire while the slave was freed of the notion that he was doomed to a fate in which he was to bear, and to be patient and labouring always.

3. Declared the emancipation of slaves to be an act of righteousness.

By declaring the slave’s to be an existence which had rights of its own, Islam had technically made slavery non-existent. Without stopping at that point, however, it went further by turning to a course of action which would, in time, serve to eliminate the system in a very practical sense indeed. This practical step which Islam had adopted to make slavery virtually non-existent was its act of declaring the emancipation of slaves to be an act of righteousness. The position of the prophet as regards the emancipation of slaves was such that it only reinforced the meaning of the Quranic reference that “Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - In the Taurat and the Gospel; for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure) : He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper.” (Quran 7:157)

The Quranic verse which makes it clear that the emancipation of slaves is an act of the highest virtue goes as follows: “And what will explain to thee the path that is steep? (It is) freeing the bondman; or the giving of food in a day of privation, to the orphan with claims of relationship, or to the indigent (down) in the dust.” (Quran 90:12-16)

As far as the emancipation of slaves was concerned, the prophet had exhorted his companions towards it by, firstly, making an example himself. He set free the slaves who were in his possession. His companions, too, followed the same path. In this context, it may be seen that Abu Bakr (t), a man of prominence amongst the companions, spent countless wealth in purchasing slaves from the pagans for setting them free.

There are numerous sayings of the prophet which encourage the freeing of slaves. “If anyone sets free a believing slave, each of his body parts will be set free from Hell so much so that it will be the hand for a hand, the leg for a right up to the sexual organ for the sexual organ.” (Bukhari, Muslim)

Once the companion, Abu Dharr (t), asked the prophet, “Which is the highest act in the emancipation of slaves ?” The prophet replied, “To set free the most valuable slave of the master.”

The prophet, while talking about those who become deserving of God’s reward twice, said, “He who confers a proper behaviour upon the female slave under him, then gives her the best education, sets her free and then marries her will become entitled to a double reward.” (Bukhari, Muslim)

Thus it was that the believers, both during the time of the prophet and afterwards, began to set slaves free expecting, in return, the reward of the Lord Creator itself. Besides this, a situation came up wherein even the wealth of Zakat began to be used for the emancipation of slaves. It may be seen from history that during the reign of Umar bin Abdul Azeez, when there was not a single needy person to accept the wealth of Zakat, this money was used to purchase slaves in order to set them free.

4. Emancipation of slaves was made the act of expiation for many types of sin.

In addition to encouraging the believers towards its commission by declaring the emancipationof slaves to be a virtuous deed, Islam recommended it as an act of expiation for many types of sin. The atonement for sins like unintentional murder and breaking one’s vow of not approaching his wife was the freeing of one slave. As for those who were not ready to free slaves in expectation of Divine reward alone, the command which made the emancipation of slaves an atoning act for sins committed, nevertheless, made it necessary for them to do so.

5. The facility of providing the slave with his freedom in exchange of the ransom value was made possible.

Let us suppose that it was still not possible for a slave to become free by any of the means listed above. Even then freedom is not impossible for him. Islam has opened a way out for any slave who desires his freedom. This becomes possible through a freedom deed known by the technical name Mukathaba. If the yearning for freedom becomes entrenched within, it becomes possible for any slave to become a free man through the Mukathaba. The master and the slave get together to decide upon a ransom value and a time-frame for its payment on mutually agreeable terms. It is further possible for the slave to go out and work to earn this ransom value himself. Thus, the slave is enabled to pay the ransom value in instalments. With the completion of this payment he becomes a free man.

Through this facility, Islam has made possible the opportunity for fulfilling the dream of independence of any slave in whose heart there, indeed, arises such a desire. What if the slave, after having written down the document for his freedom, is unable to pay the ransom amount within the stipulated time period? Islam has provided the solution for this as well. One of the eight heads under which the Zakat wealth is to be expended is the emancipation of slaves (Quran 9:60). If it happens that a slave is unable to pay his ransom value according to the Mukathaba, he can approach the Baithulmal (public treasury) for the purpose. It is the responsibility of those who handle it to set the man free by making use of a stipulated amount from it. Here Islam has devised a way which makes use of the wealth of the wealthy to emancipate slaves.

As far as the problem of slavery is concerned, Islam adopted a line of action which provided for the freedom from the binding chains by teaching the slave what freedom actually means and by enabling them to free themselves from dependence on others. In reality, there has been no other course of action to which anyone could point and say that that was a better way than the method adopted by Islam in the case of slavery. If that is to be really appreciated it would be necessary to view the problem from the perspective of the time and the society in which it prevailed as an established institution in itself.
#HOW CAN SLAVE HAPPEND TO THE SOCETY............
There is more than one reason for this. The line of action of the Quran which refrained from completely prohibiting slavery has, in fact, made clear its applicability for all time. From the stand adopted by it in this issue we has been given to understand the fact that the Quran is, indeed, a revelation from the Lord God Himself who is best aware of the changing trends and evolutionary processes of human society. If the Quran's act of not imposing total prohibition on slavery is studied in some depth, it will be a conclusive testimony to the statement of fact that Islam is, indeed, adaptable to the exigencies of time and that its recommendations are practical in any age.

The beginnings of the system of slavery traces itself to the prisoners who were captured in war. Before the proclamation made by modern states which imposed a total prohibition on slavery, it was the usual and prevalent practice to enslave prisoners captured in war. Prisoners-of-war were either to be killed or enslaved. This was the practice. Indeed, these were the only practical solutions available. After all, there was no provision to accommodate them as prisoners in those times.

What was to be done with those who were captured as prisoners-of-war?

In this regard, the recommendation of the Quran is as follows: “Therefore, when ye meet the unbelievers (in fight), smite at their necks; at length, when ye have thoroughly subdued them, bind (the captives) firmly: therefore (is the time for) either generosity or ransom: until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah’s Will, he could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the way of Allah, He will never let their deeds be lost.” (Quran 47:4). In this verse, which instructs to kill the enemies on the battle field, there is also the command to either ransom or set free those captured in war. In the light of this verse, all the eminent companions of the prophet have opined that prisoners-of-war were not to be killed.

The prophet has himself set the precedent in handling prisoners-of-war in four ways:

1. Set them free without any ransom. Prisoners-of-war may be set at liberty if it is clear that it will not be harmful for the Muslim society to do so.

2. They may be exchanged for the Muslims captured by the enemies.

3. They may be freed after securing a ransom.

4. They may be divided amongst the Muslims soldiers as slaves.

#33:50 #2:5 #70:30...........#ALI(R) RELATION WITH SLAVE..........................
SLAVE GIRL A HUMAN BEING ,NOT A TOYS/IRON/METALS ,SHE HAS FEELING/EMOTION ,ETC ISLAM PROMOTE MARREGE WITH SLAVE GIRL ONLY WITH HER MASTER(Bukhari :: Book 4 :: Volume 52 :: Hadith 255  ,Bukhari :: Book 4 :: Volume 55 :: Hadith 655, Bukhari :: Book 3 :: Volume 46 :: Hadith 720, Bukhari :: Book 3 :: Volume 46 :: Hadith 723 , Muslim :: Book 8 : Hadith 3327 , 3327, Muslim :: Book 1 : Hadith 285 ),[B]WITH THE PERMISSION SLAVE GIRL[/B]
Bukhari :: Book 9 :: Volume 86 :: Hadith 101

Narrated 'Aisha:

Allah's Apostle said, [B]"It is essential to have the consent of a virgin (for the marriage).[/B] I said, "A virgin feels shy." The Prophet; said, "Her silence means her consent." Some people said, "If a man falls in love with an orphan [B]slave girl [/B]or a virgin and she refuses (him) and then he makes a trick by bringing two false witnesses to testify that he has married her, and then [B]she attains the age of pubertyand agrees to marry him  [/B]and the judge accepts the false witness and the husband knows that the witnesses were false ones, he may consummate his marriage."

Has not the Quran actually legalized adultery by allowing for the master to have sexual relationships with his female slaves?

Female slaves are the natural by-product of the system of slavery. The situation that prevailed in all societies where the institution of slavery existed was such that slave women were used at will and were employed to gain economic advantage by inciting them towards prostitution. As for Islam, it provided for a facility which would, in the course of one generation, bring an end to the system through the slave women themselves.

The slave woman is the property of the master. However, the master has no right, whatsoever, to incite her towards adultery. Like the male slaves, the female slaves, too, have rights of their own. It is the duty of the master to provide her with food, shelter, clothes and other necessities. Moreover, the Quran has asked the owner to make the necessary arrangements for her marriage as well (Quran 24:32).

This, in effect, means that the Quran has prompted the owner towards having sexual relations with an unmarried female slave. This permission is however restricted to the owner alone. None elseis allowed to use her in this fashion even if it be with the permission of the master!

In giving birth to the child of the master, the slave woman becomes entitled to new rights. Thenceforth, the master has no right to sell her. She becomes the mother of her master’s children. These children, too, become entitled to all the rights and privileges enjoyed by the master’s other children. Islam disagrees with the Jewish stand that the children born through a slave woman has none of the rights that accrue from the position of fathership. These children are, in all respects, his own children. There is to be no discrimination of any kind between them and the other children.

With the death of the master, the slave woman, who is the mother of his children, becomes a free woman. She is then protected by her own children. They, too, like the other children, will becomes entitled to a share in their father’s inheritance.

The permission to accept slave women as one’s life-partner was, in fact, a provision which would, in the course of one generation, cut out the very root of slavery. In reality, therefore, the permission granted for having relations with slave women was one among the many unique steps taken by Islam in practically eradicating slavery. Indeed, that was exactly what transpired in the Islamic world.

It is not possible to equate the permission given for having relations with slave women to adultery. Both cases stand at two opposing poles. One is the case of the woman who lives under her master enjoying the protection that he confers upon her. It is a relationship in which he fully agrees to take up the responsibilities that may accrue as a product of that relationship. It is a relationship in which her personality, beyond the contours defined by sex, is accorded full recognition. It is a relationship which opens to her the door to freedom. As for the second, it is nothing but an irresponsible relationship with a prostitute. The prostitute is, in fact, much worser off than the slave woman. For, she is nothing more than a soul less animal. Her function is restricted solely to the gratification of the animal passions of man. There is not even a grain of love and compssion in that relationship. Not the slightest touch of personal fulfillment even. It is but a transaction made solely for money. Flesh trade! The man who comes for the satisfaction of the desire of his flesh is never prepared to take up the responsibility that may accrue from it. He has no obligation towards her. She is only an animal destined to satisfy the desire of his flesh. Each one of her relationships will serve only to immerse her even deeper into the mire that is the inhumanity of prostitution. Even the very dream of freedom will be alien to her. She is one doomed to embrace the loneliness of orphanhood when in a diseased state, with her skin withered and faded, she ends up being the object of nobody’s concern.

What, then, of the tradition which lays open, before the slave, the very door to freedom? And what of the rottings system which drives the woman from one dependence to the other? Any comparison, whatsoever, between these two is impossible. Two systems that stand at two opposing and extreme poles. One recognized by benign humanism, the other which leads to the depredation of beastiality.

Why did the Quran not make marriage mandatory for having sexual relations with the slave woman?

The Quran does provide permission for those who wish to marry slave women (4:27). Indeed, the prophet had said that such marriages will confer a double reward. “He who provides the slave woman under him with proper manners, provides her with the best education, then frees her and ultimately marries her will be given a double reward.’’ (Bukhari, Muslim)

The guardian of the slave is the master whether it be a male or a female slave. The guardianship of the slave woman who is under a male master rests with that man. Even if she is to be married off, it is he who will have to carrry it out to completion. It is also he who is to take care of all her affairs. It is for this very reason that there is not the need for the act of marrying her. In Islam, marriage is a contractthat is solemnized by the guardian of the woman and the bridegroom. Here, both is the master himself. Those is is that the marriage ceremony becomes irrelevant in itself.

The Quran instructs that the maximum number of wives for a man must be four (4:3). Let us suppose that there is a slave woman under the care of a man who has four wives He cannnot, in that case, marry her. If he is not ready to grant her her freedom, liberation from dependence will remain for her a dream. She will then be forced to approach adultery in her bid to satisfy her sexual desire. But since there is the law that the master can engage in sexual relations with her without recourse to marriage, a solution for all such problems manifests itself. It becomes possible for her to walk into freedom when she gives birth to her master’s child. It will also be the solution for her sexual needs. In a society where slavery prevails, if a solution is not found for the satisfaction of hude.....,it will lead to a large scale erosion of values. Along with this, there will also be the problem of the children born off adulterous relationships. Natuarally, they ,too,will end up as slaves. The end result of all this will be that slavery becomes entranched as a system that can, is, no wise, he terminated.

In the case of Islam, however, the provision is made such that the masters are permitted to have sexual relations with woman slaves, whereby, within the span of a single generation, slavery is made extinct. If ‘marriage’ is made a condition for it, it is not possible then to obtain the results envisaged by Islam. Certainly, all masters would not be willing to marry their woman-slaves. Besides, it is impossible for those who already have four wives.

#PROPHET RELATION WITH MARIA (IBN SA'D'S NOT VALID EVIDENCE)...............
There are sources that tell us that Mariyah was married to the Prophet..

Taken from http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543986

The Prophet (peace and blessings be upon him) contracted some of his marriages for sociopolitical reasons. His principal concern was the future of Islam. He was interested in strengthening the Muslims by all bonds. That is why he married the young daughter of Abu Bakr, his First Successor, and the daughter of `Umar, his Second Successor. It was by his marriage to Juwayriyyah that he gained the support for Islam of the whole clan of Bani Al-Mustaliq and their allied tribes. It was through marriage to Safiyyah that he neutralized a great section of the hostile Jews of Arabia. By accepting Mariyah, the Copt from Egypt, as his wife, he formed a political alliance with a king of great magnitude. It was also a gesture of friendship with a neighboring king that Muhammad married Zaynab who was presented to him by the Negus of Abyssinia in whose territory the early Muslims found safe refuge.


Taken from http://www.islamic-paths.org/Home/English/Muhammad/Book/Wives/Chapter_12.htm#maria

Ibn Kathir is quoted to have said:

Maria al-Qibtiyya (may Allah be pleased with her) is said to have married the Prophet (peace and blessings of Allah be upon him) and certainly everyone gave her the same title of respect as the Prophet's wives, 'Umm al Muminin' 'Mother of the Believers'.
Muhammad must have come in contact with many of these Copts and listened to their stories. Muhammad's friendship to Christians of Coptic faith is reflected in many aspects of his life. He is known to have had cordial relations with the Negus of Abyssinia, as indicated by the fact that he advised his followers at a time of persecution to flee there. He married a Coptic wife named Mariya, and he is reported to have advised his followers to be especially kind to the Copts of Egypt, considering them his in-laws.
(R.H. Charles, "Vitae Adae et Evae," The Apocrypha and Pseudepigrapha [Oxford, 1963] Volume 2, p. 294)

Other non Islamic sources list Mariya as the Prophets spouse:
http://users.legacyfamilytree.com/NorthernEurope/f110.htm
http://www.peterwestern.f9.co.uk/maximilia/pafg887.htm#26206

For more evidence that Mariya was indeed the Prophet's wife, visit this site http://www.irfi.org/articles/articles_201_250/honor_of_the_noble_prophet.htm

#BUKHARI 3:765
Bukhari :: Book 3 :: Volume 47 :: Hadith 765
Narrated Kurib:

the freed slave of Ibn 'Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, "Do you know, O Allah's Apostle, that I have manumitted my slave-girl?" He said, "Have you really?" She replied in the affirmative. He said, "You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles."
MATERNAL UNGLE GUARDIAN OF A PERSON:
Dawud :: Book 12 : Hadith 2271
Narrated Ali ibn AbuTalib:

Zayd ibn Harithah went out to Mecca and brought the daughter of Hamzah with him. Then Ja'far said: I shall take her; I have more right to her; she is my uncle's daughter and her maternal aunt is my wife; the maternal aunt is like mother. Ali said: I am more entitled to take her. She is my uncle's daughter. The daughter of the Apostle of Allah (peace_be_upon_him) is my wife, and she has more right to her. Zayd said: I have more right to her. I went out and journeyed to her, and brought her with me. The Prophet (peace_be_upon_him) came out.

The narrator mentioned the rest of the tradition. He (i.e. the Prophet) said: As for the girl, I decided in favour of Ja'far. She will live with her maternal aunt. The maternal aunt is like mother.

Dawud :: Book 12 : Hadith 2273
Narrated Ali ibn AbuTalib:

When we came out from Mecca, Hamzah's daughter pursued us crying: My uncle. Ali lifted her and took her by the hand. (Addressing Fatimah he said:) Take your uncle's daughter. She then lifted her. The narrator then transmitted the rest of the tradition. Ja'far said: She is my uncle's daughter. Her maternal aunt is my wife. The Prophet (peace_be_upon_him) decided in favour of her maternal aunt, and said: The maternal aunt is like mother.

IF THEY R POOR , A PERSON CAN GIVE THE SLAVE FOR THEM ,EITHER IT FOR HELPTHEM /IF THEY SELL THEY GOT MONEY FOR THEM:THAT IS THE PART OF CHARITY:

GENERLY ISLAM PROMOTING FREEING SLAVE AS MUCH AS POSSIBLE:
Released war captive by the order of their family:
Bukhari :: Book 3 :: Volume 46 :: Hadith 716
Bukhari :: Book 3 :: Volume 47 :: Hadith 778
Bukhari :: Book 4 :: Volume 53 :: Hadith 360
Bukhari :: Book 5 :: Volume 59 :: Hadith 608
Bukhari :: Book 9 :: Volume 89 :: Hadith 288
Bukhari :: Book 3 :: Volume 38 :: Hadith 503
Muslim :: Book 5 : Hadith 2308
Dawud :: Book 14 : Hadith 2681
Freeing slave
5 :89 Allâh will not punish you for what is uninentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masâkin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave.
9:60. As-Sadaqât (here it means Zakât) are only for the Fuqarâ' (poor), and Al-Masâkin (the poor) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islâm); and to free the captives; and for those in debt; and for Allâh's Cause (i.e. for Mujâhidûn - those fighting in the holy wars), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.
90: 10. And shown him the two ways (good and evil)?
11. But he has made no effort to pass on the path that is steep.
12. And what will make you know the path that is steep?
13. (It is) Freeing a neck (slave, etc.)
14. Or giving food in a day of hunger (famine),
2: 177. It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al¬Muttaqûn
Bukhari :: Book 3 :: Volume 46 :: Hadith 693,94,95,96,97,98,99, 701, 703 ,704,708,709,715,719, 729, 735, 736, 737, 738, 739
Bukhari :: Book 8 :: Volume 79 :: Hadith 700,701,702,706
Bukhari :: Book 7 :: Volume 70 :: Hadith 552
Bukhari :: Book 7 :: Volume 63 :: Hadith 207
Bukhari :: Book 5 :: Volume 59 :: Hadith 676
Bukhari :: Book 4 :: Volume 51 :: Hadith 26
Bukhari :: Book 8 :: Volume 73 :: Hadith 21
Bukhari :: Book 5 :: Volume 59 :: Hadith 652
Bukhari :: Book 5 :: Volume 57 :: Hadith 98,97,
Bukhari :: Book 4 :: Volume 56 :: Hadith 708
Bukhari :: Book 4 :: Volume 52 :: Hadith 282 ,283
Bukhari :: Book 3 :: Volume 47 :: Hadith 752,772
Bukhari :: Book 3 :: Volume 44 :: Hadith 671, 672
Bukhari :: Book 3 :: Volume 44 :: Hadith 681, 682
Bukhari :: Book 3 :: Volume 34 :: Hadith 423 ,366,378
Bukhari :: Book 2 :: Volume 18 :: Hadith 163
Bukhari :: Book 2 :: Volume 14 :: Hadith 68
Malik :: Book 38 : Hadith 38.1.1 ,38.2.2, 38.6.8, 38.6.9, 38.9.16
Muslim :: Book 15 : Hadith 4106, 4107, 4074
Muslim :: Book 31 : Hadith 6133
Muslim :: Book 9 : Hadith 3586, 3602, 3603, 3605
Dawud :: Book 29 : Hadith 3922, 23,37, 55
Muslim :: Book 9 : Hadith 3591
Dawud :: Book 29 : Hadith 3922, 23,37, 55
Bukhari :: Book 8 :: Volume 79 :: Hadith 708
Bukhari :: Book 7 :: Volume 65 :: Hadith 286
Malik :: Book 40 : Hadith 40.2.2 ,40.3.33
Muslim :: Book 1 : Hadith 225
Freeing slave without money:
Bukhari :: Book 4 :: Volume 53 :: Hadith 372
Muslim :: Book 19 : Hadith 4330,4331, 4346, 4358
Freeing captive with agreement:
47:4…..Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden.
Bukhari :: Book 4 :: Volume 53 :: Hadith 367
Muslim :: Book 19 : Hadith 4361


#BUKHARI 5:541 (BEAT WITH ARROW)............
STORY LIKE THAT:
Bukhari :: Book 5 :: Volume 59 :: Hadith 541
Narrated Abu Huraira:

When we conquered Khaibar, we gained neither gold nor silver as booty, but we gained cows, camels, goods and gardens. Then we departed with Allah's Apostle to the valley of Al-Qira, and at that time Allah's Apostle had a slave called Mid'am who had been presented to him by one of Banu Ad-Dibbab. While the slave was dismounting the saddle of Allah's Apostle an arrow the thrower of which was unknown, came and hit him. The people said, "Congratulations to him for the martyrdom." Allah's Apostle said, "No, by Him in Whose Hand my soul is, the sheet (of cloth) which he had taken (illegally) on the day of Khaibar from the booty before the distribution of the booty, has become a flame of Fire burning him." On hearing that, a man brought one or two leather straps of shoes to the Prophet and said, "These are things I took (illegally)." On that Allah's Apostle said, "This is a strap, or these are two straps of Fire."

BEATING slave prohibited: [if slave master beat him, his punishment was manumit/free him/her]
Malik :: Book 38 : Hadith 38.5.7
Muslim :: Book 15 : Hadith 4078,4079, 4081, 4082, 4084, 4086, 4088, 4089


#INVALID EVIDENCE : 1)IBN QAYYIM/SIRAT RASOO333L/IBN WARRQ(PAK APOSTATE),ROBERT PAYNE................

#ABUSE OF SLAVE ...........(NO EVIDENCE)
Illegal Accuse against slave prohibited:
Muslim :: Book 15 : Hadith 4090

Abu Huraira reported that Abu'l-Qasim (one of the names of Allah's Messenger [may peace be upon him]) said: He who accused his slave of adultery, punishment would be imposed upon him on the Day of Resurrection, except in case the accusation was as he had said.
Bukhari :: Book 9 :: Volume 89 :: Hadith 320
Not to join anything in worship along with Allah, (2) Not to steal, (3) Not to commit illegal sexual intercourse, (4) Not to kill your children, (5) Not to accuse an innocent person (to spread such an accusation among people), (6) Not to be disobedient (when ordered) to do good deeds.
Bukhari :: Book 5 :: Volume 58 :: Hadith 233
Narrated 'Ubada bin As Samit:
I was one of the Naqibs who gave the ('Aqaba) Pledge of Allegiance to Allah's Apostle . We gave the pledge of allegiance to him that we would not worship anything other than Allah, would not steal, would not commit illegal sexual intercourse, would not kill a person whose killing Allah has made illegal except rightfully, would not rob each other, and we would not be promised Paradise if we did the above sins, then if we committed one of the above sins, Allah will give His Judgment concerning it.
Muslim :: Book 7 : Hadith 3142
Abu Huraira, (Allah be pleased with him) reported. When Allah, the Exalted and Majestic, granted Allah's Messenger (may peace be upon him) victory over Mecca, he stood before people and praised and extolled Allah and then said:…………it (this territory) was not violable to anyone before me and it was made violable to me for an hour of a day, and it shall not be violable to anyone after me. So neither molest the game, nor weed out thorns from it. And it is not lawful for anyone to pick up a thing dropped but one who makes public announcement of it. And it a relative of anyone is killed he is entitled to opt for one of two things. Either he should be paid blood-money or he can take life as (a just retribution).
Muslim :: Book 17 : Hadith 4238
Ubida b. as-Samit repnrted: I was one of those headmen who swore allegiance to Allah's Messenger (may peace be upon him) that we will not associate anything with Allah, and will not commit adultery, and will not steal, and will not kill any soul which Allah has forbidden, but with justice nor plunder, nor disobey (Allah and His Apostle), then Paradise (will be the reward) in case we do these (acts) ; and if we commit any outrage(bad, violence) (and that goes unpunished in the world), it is Allah Who would decide about it. Ibn Rumh said: Its judgment lies with Allah.
Muslim :: Book 1 : Hadith 161
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Avoid the seven noxious things. It was said (by the hearers): What are they, Messenger of Allah? He (the Holy Prophet) replied: Associating anything with Allah, magic, killing of one whom God has declared inviolate without a just cause, consuming the property of an orphan, and consuming of usury(intrest), turning back when the army advances(cowardness), and slandering(lie) chaste women who are believers, but unwary.
Bukhari :: Book 6 :: Volume 60 :: Hadith 134
…………… "I do not know that killing a person is lawful in Islam except in three cases: a married person committing illegal sexual intercourse, >>>one who has murdered somebody unlawfully<<<<, or one who wages war against Allah and His Apostle." …………..
Not to accuse an innocent person
Bukhari :: Book 1 :: Volume 2 :: Hadith 17
Bukhari :: Book 8 :: Volume 73 :: Hadith 71, 73, 126
Bukhari :: Book 8 :: Volume 78 :: Hadith 647


#ISLAM ABUSE GREATER THAN CHRISTIANITY.............(NO EVIDENCE ) #SLAVE CIVIL LIBERTY...................
ISLAM:
Bukhari :: Book 4 :: Volume 52 :: Hadith 255  ,Bukhari :: Book 4 :: Volume 55 :: Hadith 655, Bukhari :: Book 3 :: Volume 46 :: Hadith 720, Bukhari :: Book 3 :: Volume 46 :: Hadith 723 , Muslim :: Book 8 : Hadith 3327 , 3327, Muslim :: Book 1 : Hadith 285
Narrated Abu Musa Al-Ash'ari:
Allah's Apostle said, "If a person teaches his slave girl good manners properly, educates her properly, and then manumits and marries her, he will get a double reward. And if a man believes in Jesus and then believes in me, he will get a double reward. And if a slave fears his Lord (i.e. Allah) and obeys his masters, he too will get a double reward."
(MARREGE/FREEDOM/EDUCATION/GOOD MANNERS)
Inheritance used for freeing slave
Dawud :: Book 18 : Hadith 2911
Slave self pay freedom allowed:
Dawud :: Book 29 : Hadith 3916
Free slave with complete freedom /free slave as much as possible
Muslim :: Book 15 : Hadith 4102 ,4103, 4104, 4108,4109,
Muslim :: Book 9 : Hadith 3578
Muslim :: Book 15 : Hadith 4110 [slave should not be overburdened], 4111
Freed slave have his right to choose his/her future:
Bukhari :: Book 3 :: Volume 50 :: Hadith 878
Bukhari :: Book 3 :: Volume 46 :: Hadith 713
Bukhari :: Book 3 :: Volume 50 :: Hadith 889
Muslim :: Book 9 : Hadith 3588
Malik :: Book 29 : Hadith 29.9.26
ahya related to me from Malik from Nafi that Abdullah ibn Umar said that a female slave who was the wife of a slave and then was set free, had the right of choice as long as he did not have intercourse with her.
Freeing non Muslim slave:
Malik :: Book 27 : Hadith 27.12.13
Prophet freeing safiya[r] slave & marry her:
Bukhari :: Book 7 :: Volume 62 :: Hadith 23,22
Muslim :: Book 8 : Hadith 3325,3326
Free the captive:
Bukhari  4.52.282,83
Bukhari :: Book 8 :: Volume 80 :: Hadith 746,49
Free captive with money [ransom]
8:67. It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise.
47: 4. So, when you meet (in fight Jihad in Allah’s Cause), those who disbelieve smite at their necks till when you have killed and wounded many of them, then bind a bond firmly (on them, i.e. take them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden.
Muslim :: Book 19 : Hadith 4360
Small crime punishment freeing slave:
5: 89. Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masâkin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allah makes clear to you His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful
58: 3. And those who make unlawful to them (their wives) (by Az-Zihâr ) and wish to free themselves from what they uttered, (the penalty) in that case (is) the freeing of a slave before they touch each other. That is an admonition to you (so that you may not return to such an ill thing). And Allah is All-Aware of what you do.
Bukhari :: Book 8 :: Volume 73 :: Hadith 185
Muslim :: Book 6 : Hadith 2459
Abortion (killimg womb child):-punishment releasing slave:
Bukhari :: Book 9 :: Volume 92 :: Hadith 420
Bukhari :: Book 9 :: Volume 83 :: Hadith 41,42,44,45,50
Muslim :: Book 16 : Hadith 4168
Dawud :: Book 39 : Hadith 4555
Selling free human is prohibited:
Bukhari :: Book 3 :: Volume 36 :: Hadith 470
Bukhari :: Book 3 :: Volume 34 :: Hadith 430
Bukhari 1.2.29
Bukhari 1.3.97
Slave has right to slaughtering
Bukhari :: Book 3 :: Volume 38 :: Hadith 500
Slave has keep responsibility to his master:
Bukhari :: Book 3 :: Volume 46 :: Hadith 722,726,727
Muslim :: Book 15 : Hadith 4097, 4100, 4101
a slave is a guardian of his master's property
Bukhari :: Book 3 :: Volume 46 :: Hadith 730, 733
Slave is a brother/sister of his/her master: feed him /her
16: 71. And Allâh has preferred some of you above others in wealth and properties. Then, those who are preferred will by no means hand over their wealth and properties to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Do they then deny the Favor of Allâh?
Bukhari :: Book 1 :: Volume 2 :: Hadith 29
Narrated Al-Ma'rur:
At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied, "I abused a person by calling his mother with bad names." The Prophet said to me, 'O Abu Dhar! Did you abuse him by calling his mother with bad names You still have some characteristics of ignorance. Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.' "
Bukhari :: Book 1 :: Volume 2 :: Hadith 29
Malik :: Book 54 : Hadith 54.16.40
Dawud :: Book 23 : Hadith 3415
Muslim :: Book 15 : Hadith 4092
Selling slave rights[inheritance] prohibited:
Muslim :: Book 9 : Hadith 3596
Educate the slave &teaches good manners:
Bukhari :: Book 7 :: Volume 62 :: Hadith 20
Don’t say the word slave: says like My servant, my girl, and my young man and my young girl.
Muslim :: Book 27 : Hadith 5591
Muslim :: Book 27 : Hadith 5592 ,5594
Slave not says his master lord: says like My chief, my patron
Muslim :: Book 27 : Hadith 5593, 5594
Slaves have right to mahr:
Bukhari :: Book 4 :: Volume 51 :: Hadith 25
Inclined to words the one wife prohibited:
Bukhari :: Book 4 :: Volume 51 :: Hadith 25
Forbid give slave as gift:
Bukhari :: Book 8 :: Volume 80 :: Hadith 748,49,50, 51
Bukhari :: Book 3 :: Volume 46 :: Hadith 712
Slave has rights:
Dawud :: Book 41 : Hadith 5120,21,42
Slave property belongs to him
Dawud :: Book 23 : Hadith 3419 ,3501,02,03
If a Muslim slave injures non Muslim, his master pays for it:
Malik :: Book 44 : Hadith 44.2.2
Malik :: Book 40 : Hadith 40.6.7 ,40.7.8
Slave has right to inheritance:
Dawud :: Book 18 : Hadith 2899,2911
Malik :: Book 39 : Hadith 39.1.2
Prophet dividing things to slave:
Dawud :: Book 19 : Hadith 2946
BEATING slave prohibited: [if slave master beat him, his punishment was manumit/free him/her]
Malik :: Book 38 : Hadith 38.5.7
Muslim :: Book 15 : Hadith 4078,4079, 4081, 4082, 4084, 4086, 4088, 4089
Illegal Accuse against slave prohibited:
Muslim :: Book 15 : Hadith 4090
Prophet prays for slave:
Muslim :: Book 31 : Hadith 6100
Slave must cover the body Islamic:
Dawud :: Book 32 : Hadith 4102, 01
Master ate with slave:
Bukhari :: Book 7 :: Volume 65 :: Hadith 291
Muslim :: Book 15 : Hadith 4096
Muslim must obey slave , if he appointed as a ruler:
Muslim :: Book 20 : Hadith 4525 ,4528,4529 [even black slave], 4532 [according to the Book of Allah]
Learn Quran from Slave:
Bukhari :: Book 5 :: Volume 58 :: Hadith 150 ,53
CHRISTIANITY:
Hebrew slaves are to be treated.

    If you buy a Hebrew slave, he is to serve for only six years.  Set him free in the seventh year, and he will owe you nothing for his freedom.  If he was single when he became your slave and then married afterward, only he will go free in the seventh year.  But if he was married before he became a slave, then his wife will be freed with him.  If his master gave him a wife while he was a slave, and they had sons or daughters, then the man will be free in the seventh year, but his wife and children will still belong to his master.  But the slave may plainly declare, 'I love my master, my wife, and my children.  I would rather not go free.'  If he does this, his master must present him before God.  Then his master must take him to the door and publicly pierce his ear with an awl.  After that, the slave will belong to his master forever.  (Exodus 21:2-6 NLT)
When a man sells his daughter as a slave, she will not be freed at the end of six years as the men are.  If she does not please the man who bought her, he may allow her to be bought back again.  But he is not allowed to sell her to foreigners, since he is the one who broke the contract with her.  And if the slave girl's owner arranges for her to marry his son, he may no longer treat her as a slave girl, but he must treat her as his daughter.  If he himself marries her and then takes another wife, he may not reduce her food or clothing or fail to sleep with her as his wife.  If he fails in any of these three ways, she may leave as a free woman without making any payment.  (Exodus 21:7-11 NLT)
Which has more value, a slave or an animal?

Let us look at Exodus 23:12 "Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest and the slave born in your household, and the alien as well, may be refreshed."  We can obviously see from this verse that the slave and the animal have the same value.  A human slave in the Bible is an animal and not a human being.  This verse puts the animals and the slave in the same category.  It doesn't separate them.

Consider the following from the book of Exodus:

Let us look at Exodus 21:28 "If a bull gores a man or a woman to death, the bull must be stoned to death, and its meat must not be eaten. But the owner of the bull will not be held responsible."

Let us also look at Exodus 21:29 "If, however, the bull has had the habit of goring and the owner has been warned but has not kept it penned up and it kills a man or woman, the bull must be stoned and the owner also must be put to death."

Let us look at Exodus 21:31 "This law also applies if the bull gores a son or daughter."

Now, let us look at this verse Exodus 21:32 "If the bull gores a male or female slave, the owner must pay thirty shekels of silver to the master of the slave, and the bull must be stoned. (but not to death)"

Notice how in Exodus 21:28, if a bull gores a normal human being, then it must be put to death.  Also, notice that Exodus 21:29 punishes the owner for not stopping the bull's habit by stoning him to death when his bull kills a normal human being.

Notice however, that in Exodus 21:32, if a bull gores a slave male or female to death, then the bull will only be stoned but not to death.  Unlike in Exodus 21:28, the bull will survive.

I think we can conclude from the above that according to the Bible, even an animal has more value in it than a human slave.

  Does the Bible order its followers to inherit the slaves and their children?

Let us look at Leviticus 25:44-46 "Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property. You can will them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly."

What kind of a human value does the Bible give to slaves?  If slaves and their children must be inherited and passed down to newer generations as slaves, then how in the world will they ever gain their freedom??  Does the Bible believe in Freedom?  Does the Bible believe in liberating human beings from slavery?  Apparently it does not !!!.
Regarding my points on Leviticus 25:44-46, here is what the anti-Islamic "Answering Islam" team wrote:

"For one thing the word for slave isn't present in the Hebrew text of the Bible, the NIV translated the word for servant in Hebrew as slave. Read a Jewish translation of these same verses:

And as for thy bondmen, and thy bondmaids, whom thou mayest have: of the nations that are round about you, of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them may ye buy, and of their families that are with you, which they have begotten in your land; and they may be your possession. And ye may make them an inheritance for your children after you, to hold for a possession: of them may ye take your bondmen for ever; but over your brethren the children of Israel ye shall not rule, one over another, with rigour. JPS Leviticus 25:44-46

Notice that the word for slave in the NIV doesn't mean slave in the Jewish translation, it means servant or bondman."

When I looked up the word "bondmen" in www.dictionary.com, I found it to mean:

1- A male bondservant. (http://www.dictionary.com/cgi-bin/dict.pl?term=bondmen).

And when I looked up the word "bondservant", I found it to mean:

1- A person obligated to service without wages.
2- A slave or serf.

(http://www.dictionary.com/cgi-bin/dict.pl?term=bondservant)
More on concubines in the bible:

"If a man beats his male or female slave with a rod and the slave dies as a direct result, he must be punished, but he is not to be punished if the slave gets up after a day or two, since the slave is his property.  (From the NIV Bible, Exodus 21:20-21)"

In 2 Samuel 5:13; 1 Chronicles 3:1-9, 14:3, King David had six wives and numerous concubines.

In 1 Kings 11:3, King Solomon had 700 wives and 300 concubines.

In 2 Chronicles 11:21, King Solomon's son Rehoboam had 18 wives and 60 concubines.
What about the New Testament?

Unfortunately, there is no equality between human beings in Christianity!  Christians like to think that the Bible honors all human beings and loves all human beings, but the reality proves otherwise.

Let us look at Galatians 4:28-31 "Now you, brothers, like Isaac, are children of promise. At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now.  But what does the Scripture say? 'Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son.'  Therefore, brothers, we are not children of the slave woman, but of the free woman."  This verse from the New Testament despises children who are born from slave mothers.  This verse doesn't recognize children born from slave mothers as normal sons because they are not allowed to inherit.  This verse doesn't recognize slaves as equal to normal human beings.  This verse agrees fully 100% with slavery and enslaving people.

Let us look at Philemon 15-19 "Perhaps the reason he was separated from you for a little while was that you might have him back for good no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.  So if you consider me a partner, welcome him as you would welcome me.  If he has done you any wrong or owes you anything, charge it to me.  I, Paul, am writing this with my own hand. I will pay it back not to mention that you owe me your very self."  This verse is another proof that the Bible (1) Looks as slaves as sub humans or animals as was shown in Exodus 23:12 and Leviticus 25:46, (2) A slave is a despised person that he will never ever be recognized as a normal human being unless he becomes a Christian.  If the slave refuses to become a Christian, then he will never gain his freedom, and he will never be even looked at as a human being; he must always be treated as an animal by the Christians.

Let us look at 1 Corinthians 7 "Were you a slave when you were called? Don't let it trouble you although if you can gain your freedom, do so.   For he who was a slave when he was called by the Lord is the Lord's freedman; similarly, he who was a free man when he was called is Christ's slave."  In this verse, Paul was asking the person "Were you a slave?" meaning Were you something bad and not normal?

Also "...if you can gain your freedom, do so... (1 Corinthians 7)" which means that the New Testament will not help anyone nor will call any Christian to fight for the rights of any slave to be freed.  The slave will simply have to either live as a slave and die as a slave, or fight for his freedom against Christians.

Let us look at 1 Timothy 6:1 "All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered."

Matthew 10:24 "A student is not greater than the teacher. A slave is not greater than the master."

Let us look at 1 Peter 2:18 "Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh."

Let us look at Colossians 3:22 "Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord."
history of the Church allowing and promoting Slavery:

This section was sent to me by brother Muhammad; may Allah Almighty always be pleased with him.

From: http://www.khyber.demon.co.uk/history/africa/slavery.htm  

...It was this Church that initially ordered the slavery of Africans - the Africans who were enslaved were Muslims!

In 1457, the Council of Cardinals met in Holland where they sanctioned, as a righteous and progressive idea, the enslavement of Africans for the purpose of their conversion to Christianity and exploitation in the labor market as chattel property. This satanic scheme speedily gained the sanctimonious blessing of the Pharaoh (Pope) and became a standard policy of the Catholic Church, and later of the Protestant churches, enduring for three centuries: thus the ghastly traffic in human misery was anointed with the oil of pontifical righteousness in Jesus' name.

A bull of Pharaoh Nicholas 5th instructed his followers to `attack, subject, and reduce to perpetual slavery the Saracens, Pagans and other enemies of Christ, southward from Cape Bojador and including all the coast of Guinea'.

In fact, most of the Africans who were caught up in the Atlantic slave trade came from West Africa, an area roughly from Senegal River in the north to the Congo River in the South.

But why were West Africans specifically targeted ? Because they were Muslim.

Following the destruction of Baghdad in 1258 by Christian-backed Mongols, the only remaining intellectual Islamic states were in Africa. Africa was home to several Islamic universities, namely Fez, Timbuktu, Jenne and Al-Azhar, with many Faculties including Law, Medicine, Grammar, Building, Crafts, Manufacturing and Geography, and they attracted scholars from all over the Muslim world. Even though, two-thirds of the world's supply of gold came from West Africa during the Middle Ages, more profit was made from the sale of books [Pg. 73, 24]. Arabic was not only the language of religion and learning, but it was also the language of trade and commerce [pg.220, 40]. On his way to Mecca in the 1320s, Mansa Musa of Mali stated that his brother, Abu
Bukhari, had sent two expeditions, one of four hundred ships and the other of two thousand, across the Atlantic.

This is not surprising because Islam is a universal religion. Allah Almighty is the Lord of the East, and the West [73:9]. Furthermore, the Last Prophet (saw) had come for the whole of mankind, the Last Message had been delivered and Islam had been completed [5:4]. Muslims were inclined to do: trade, missionary work to the whole of mankind, defend borders; expand the Islamic State, migrate (the Islamic calendar reminds of Migration), etc.

In addition, Muslims were sailors, geographers, astronomers, scientists. For example, it was reported in part 3 of the Weekend Section of Financial Times November 16 / November 17 1996, that in 793 AD, Al-Biruni, an Afghan scientist in the Punjab had calculated the earth's circumference [54]. Thus, Muslims had already ascertained that the earth was round, 700 years before the Europeans. More importantly, Muslims traveled using the stars and
the winds as the following Ayats (Verses) from the Holy Quran reveal:

6:97. It is He Who maketh the stars (as beacons) for you that ye may guide yourselves with their help through the dark spaces of land and sea. We detail Our Signs for people who know.

10:22. He it is Who enabled you to traverse through land and sea; so that ye even board ships they sail with them with a favourable wind...

30 46. Among His Signs is this that He sends the Winds as heralds of Glad Tidings giving you a taste of His (Grace and) Mercy that the ships may sail by His Command and that ye may seek of His Bounty in order that ye may be grateful.

Furthermore, Ancient Egyptians knew the world was round and one of the first countries that the Arabs brought the Last Message to, was Egypt in 641/2 AD. One of the first Islamic universities was built in Egypt, namely Al-Azhar. Furthermore, it is alleged that Muslims studied Greek works including Ptolemy who wrote the world was round.

Unlike Christians then, Muslims faced few obstacles to trade and spreading Islam throughout the world. When the Church discovered that Muslims from West Africa were actually doing so, they launched the Naval Crusade and the brutal slavery of West Africans.

We also find that during the Scramble for Africa / colonization of Africa, two countries were totally unaffected - Liberia and Ethiopia. In fact Ethiopia doubled the size of its empire during European colonization. Why ? They were CHRISTIAN countries!

#WESTER /ISLAMIC SLAVE TRADE...................
The Atlantic slave trade or transatlantic slave trade took place across the Atlantic Ocean from the 16th through to the 19th centuries. The vast majority of those enslaved that were transported to the New World, many on the triangular trade route, were West Africans from the central and western parts of the continent sold by West Africans to Western European slave traders, or by direct European capture to the Americas. The numbers were so great that Africans who came by way of the slave trade became the most numerous Old-World immigrants in both North and South America before the late 18th century.[1] Far more slaves were taken to South America than to the north. The South Atlantic economic system centered on producing commodity crops, and making goods and clothing to sell in Europe, and increasing the numbers of African slaves brought to the New World. This was crucial to those Western European countries which, in the late seventeenth and eighteenth centuries, were vying with each other to create overseas empires.[2]

The Portuguese were the first to engage in the New World slave trade in the 16th century, and others soon followed. Ship owners considered the slaves as cargo to be transported to the Americas as quickly and cheaply as possible,[2] there to be sold to labour in coffee, tobacco, cocoa, sugar and cotton plantations, gold and silver mines, rice fields, construction industry, cutting timber for ships, in skilled labour, and as domestic servants. The first Africans imported to the English colonies were classified as "indentured servants," like workers coming from England, and also, "apprentices for life". By the middle of the 17th century, slavery had hardened as a racial caste; they and their offspring were legally the property of their owners, and children born to slave mothers were slaves. As property, the people were considered merchandise or units of labour, and were sold at markets with other goods and services.

The Atlantic slave traders, ordered by trade volume, were: the Portuguese, the British, the French, the Spanish, the Dutch Empire, and the United States. They had established outposts on the African coast where they purchased slaves from local African tribal leaders.[3] Current estimates are that about 12 million Africans were shipped across the Atlantic,[4] although the number purchased by the traders is considerably higher.[5][6][7]

The slave trade is sometimes called the Maafa by African and African-American scholars, meaning "great disaster" in Swahili. Some scholars, such as Marimba Ani and Maulana Karenga, use the terms "African Holocaust" or "Holocaust of Enslavement".[8]
Slave market regions and participation[edit]


Major slave trading regions of Africa, 15th–19th centuries
There were eight principal areas used by Europeans to buy and ship slaves to the Western Hemisphere. The number of enslaved people sold to the New World varied throughout the slave trade. As for the distribution of slaves from regions of activity, certain areas produced far more enslaved people than others. Between 1650 and 1900, 10.24 million enslaved Africans arrived in the Americas from the following regions in the following proportions:[65]

Senegambia (Senegal and the Gambia): 4.8%
Upper Guinea (Guinea-Bissau, Guinea and Sierra Leone): 4.1%
Windward Coast (Liberia and Côte d'Ivoire): 1.8%
Gold Coast (Ghana and east of Côte d'Ivoire): 10.4%
Bight of Benin (Togo, Benin and Nigeria west of the Niger Delta): 20.2%
Bight of Biafra (Nigeria east of the Niger Delta, Cameroon, Equatorial Guinea and Gabon): 14.6%
West Central Africa (Republic of Congo, Democratic Republic of Congo and Angola): 39.4%
Southeastern Africa (Mozambique and Madagascar): 4.7%
Origins and Percentages of Africans

imported into British North America
and Louisiana (1700–1820)[20][21] Amount %
West-central Africa (Kongo, N. Mbundu, S. Mbundu) 26.1
Bight of Biafra (Igbo, Tikar, Ibibio, Bamileke, Bubi) 24.4
Sierra Leone (Mende, Temne) 15.8
Senegambia (Mandinka, Fula, Wolof) 14.5
Gold Coast (Akan, Fon) 13.1
Windward Coast (Mandé, Kru) 5.2
Bight of Benin (Yoruba, Ewe, Fon, Allada and Mahi) 4.3
Southeast Africa (Macua, Malagasy) 1.8
Atlantic shipment[edit]


A Liverpool Slave Ship by William Jackson. Merseyside Maritime Museum
After being captured and held in the factories, slaves entered the infamous Middle Passage. Meltzer's research puts this phase of the slave trade's overall mortality at 12.5%.[83] Around 2.2 million Africans died during these voyages where they were packed into tight, unsanitary spaces on ships for months at a time. Measures were taken to stem the onboard mortality rate, such as enforced "dancing" (as exercise) above deck and the practice of force-feeding enslaved persons who tried to starve themselves.[71] The conditions on board also resulted in the spread of fatal diseases. Other fatalities were suicides, slaves who escaped by jumping overboard.[71] The slave traders would try to fit anywhere from 350 to 600 slaves on one ship. Before the African slave trade was completely banned by participating nations in 1853, 15.3 million enslaved people had arrived in the Americas.

Raymond L. Cohn, an economics professor whose research has focused on economic history and international migration,[84] has researched the mortality rates among Africans during the voyages of the Atlantic slave trade. He found that mortality rates decreased over the history of the slave trade, primarily because the length of time necessary for the voyage was declining. "In the eighteenth century many slave voyages took at least 2½ months. In the nineteenth century, 2 months appears to have been the maximum length of the voyage, and many voyages were far shorter. Fewer slaves died in the Middle Passage over time mainly because the passage was shorter."[85]
http://en.wikipedia.org/wiki/Atlantic_slave_trade
http://en.wikipedia.org/wiki/Slavery_in_the_United_States
http://www.gilderlehrman.org/history-by-era/slavery-and-anti-slavery/resources/facts-about-slave-trade-and-slavery

#HOMOSEXUAL WITH SLAVE BOY..................(NO VALUBLE EVIDENCE)
Sodomy /homosexual prohibited: stone death
7: 80. And (remember) Lout (Lot), when he said to his people: "Do you commit the worst sin such as none preceding you has committed in the 'Alamîn (mankind and jinns)?
7: 81. "Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)."
11: 78. And his people came rushing towards him, and since aforetime they used to commit crimes (sodomy, etc.), he said: "O my people! Here are my daughters (i.e. the daughters of my nation), they are purer for you (if you marry them lawfully). So fear Allâh and degrade me not as regards my guests! Is there not among you a single right-minded man?"
21: 74. And (remember) Lout (Lot), We gave him Hukman (right judgement of the affairs and Prophethood) and (religious) knowledge, and We saved him from the town (folk) who practised Al-Khabâ'ith (evil, wicked and filthy deeds, etc.). Verily, they were a people given to evil, and were Fâsiqûn (rebellious, disobedient, to Allâh).
26: 166. "And leave those whom Allâh has created for you to be your wives? Nay, you are a trespassing people!"
168. He said: "I am, indeed, of those who disapprove with severe anger and fury your (this evil) action (of sodomy).
(punishment)26: 172. Then afterward We destroyed the others. 173. And We rained on them a rain (of torment). And how evil was the rain of those who had been warned. 174. Verily, in this is indeed a sign, yet most of them are not believers.
27: 54. And (remember) Lout (Lot)! When he said to his people . Do you commit Al¬Fâhishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy, etc.) while you see (one another doing evil without any screen, etc.)?"
55. "Do you approach men in your lusts rather than women? Nay, but you are a people who behave senselessly."
58. And We rained down on them a rain (of stones). So evil was the rain of those who were warned.
29: 28. And (remember) Lout (Lot), when he said to his people: "You commit Al-Fâhishah (sodomy the worst sin) which none has preceded you in (committing) it in the 'Alamîn (mankind and jinns)."
29. "Verily, you do sodomy with men, and rob the wayfarer (travellers, etc.)! And practise Al-Munkar (disbelief and polytheism and every kind of evil wicked deed) in your meetings." But his people gave no answer except, that they said: "Bring Allâh's Torment upon us if you are one of the truthful."
30. He said: "My Lord! Give me victory over the people who are Mufsidûn (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts).
34. Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious (against Allâh's Command)."
35. And indeed We have left thereof an evident Ayâh (a lesson and a warning and a sign the place where the Dead Sea is now in Palestine) for a folk who understand.
54: 36. And he [Lout (Lot)] indeed had warned them of Our Grasp, but they did doubt the warnings!
37. And they indeed sought to shame his guest (by asking to commit sodomy with them). So We blinded their eyes, "Then taste you My Torment and My Warnings."
Malik :: Book 41 : Hadith 41.1.11
Dawud :: Book 38 : Hadith 4448

24: 19. Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allâh knows and you know not.
4:16 And the two persons (man and woman) among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allâh that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allâh is Ever the One Who accepts repentance, (and He is) Most Merciful.
5:5. ………….not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in the Oneness of Allâh and in all the other Articles of Faith [i.e. His (Allâh's), Angels, His Holy Books, His Messengers, the Day of Resurrection and Al¬Qadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers.
17: 32. And come not near to the unlawful sexual intercourse. Verily, it is a Fâhishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allâh forgives him).
70: 29. And those who guard their chastity (i.e. private parts from illegal sexual acts) .
30. Except with their wives and the (women slaves and captives) whom their right hands possess, for (then) they are not to be blamed,
31. But whosoever seeks beyond that, then it is those who are trespassers.
23: 1. Successful indeed are the believers.
3. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden).
5. And those who guard their chastity (i.e. private parts, from illegal sexual acts)
6. Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame;
7. But whoever seeks beyond that, then those are the transgressors;
24: 3. The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Muskrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a Mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress, etc.)]. Such a thing is forbidden to the believers (of Islâmic Monotheism).
24: 26. Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Karîm (generous provision i.e.Paradise).
24: 21. O you who believe! Follow not the footsteps of Shaitân (Satan). And whosoever follows the footsteps of Shaitân (Satan), then, verily he commands Al-Fahshâ' [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islâm, etc.)]………….
25: 68. And those who invoke not any other ilâh (god) along with Allâh, nor kill such life as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
60: 12. O Prophet! When believing women come to you to give you the Bai'â (pledge), that they will not associate anything in worship with Allâh, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e. by making illegal children belonging to their husbands), and that they will not disobey you in any Ma'rûf (Islâmic Monotheism and all that which Islâm ordains) then accept their Bai'â (pledge), and ask Allâh to forgive them, Verily, Allâh is Oft-Forgiving, Most Merciful.
16: 90. Verily, Allâh enjoins Al-Adl (i.e. justice and worshipping none but Allâh Alone - Islâmic Monotheism) and Al-Ihsân [i.e. to be patient in performing your duties to Allâh, totally for Allâh's sake and in accordance with the Sunnah (legal ways) of the Prophet SAW in a perfect manner], and giving (help) to kith and kin (i.e. all that Allâh has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahshâ' (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islâmic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed.