PREDESTINATION AL-QADAR

Preamble: To accurately imbibe at the corpus of Hadis literature we must remind ourselves of basic principles for drawing correct learning from a towering piece of literature, all the more important when carrying out dissection of a touchy topic like predestination, Al-Qadar. Drawing an opinion, point of view, or reaching certain learning from a single sentence, scene, or dialogue from a sizeable novel will invariably lead the reader to completely wrong assessment and evaluation. Espousing such a frivolous approach is bound to lead one awry, especially when consulting Hadis literature for learning the matters of religious significance, obviously leading to serious consequences. Therefore to correctly understand the true essence and purport of every piece of information contained in the corpus of Hadis literature, the least one must exert is to accurately know the context, background, the overall milieu, besides developing basic know-how about the special genre of Ahadis. However when some Hadis contains a clear lesson stated with absolute clarity such as; paradise lies under the feet of mothers, cleanliness is half the faith, one who earns from the sweat of the brow is a friend of Allah, etc. one could learn, propagate freely and make the best use of the learning. But when it comes to Ahadis dealing with intricate matters such as Predestination and other complicated matters one must dig out complete details of the milieu before drawing conclusive learning for personal use and all the more important if intend to communicate for general public utility, depending on one single narration in such complicated matters must not be taken as final. Here we need to remind ourselves that like Quran (Youfasilo Bada’a hu Ba’ada) one part explains the other; the same way we can better understand such Ahadis applying this principle instead of pondering over a Hadis in isolation, which can be misleading at times.

If someone is merely reading for the sake of criticism, might have a frivolous attitude but unfortunately, we even as Muslims often give such cursory reading to Hadis literature that results in more disquiet than reassurance, escalating digression and sectarian aggression and onus of this massive damage done to the edifice of Islam lies on all and sundry but religious leaders are mainly responsible for this damage. 

It is worthwhile making another clarification here that giving more than one Hadis on a topic is to ensure a better understanding of the point of learning carried in these similar Ahadis, having different milieu and backgrounds. This is the reason we find 4000 repetitions in the compilation of Sahi Bukhari carrying a total of 7397 Ahadis.

(1) Predestination ordained in the womb 
of mother & doesn’t interfere
with Free Will

Prophetic Knowledge is a special grant from Allah like miracles:

(17) CHAPTER. "(A little lump of flesh) some formed and some unformed". (V.22:5)

Bukhari Volume 1, Book 6, Number 318: [6595 Volume 8]

Narrated Anas bin Malik:

The Prophet (s) said, "At every womb, Allah appoints an angel who says, 'O’ Lord; a drop of semen l-nuṭ'fata O’ Lord; the clinging substance l-ʿalaqata, O’ Lord; an embryonic lump muḍ'ghatan.”

Then if Allah wishes (to complete) its creation, the angel asks, (I) O’ Lord; will it be a male or female, (II) a wretched or a blessed, [Note] (III) and how much will his provision be? (IV) And what will his age be?' So all that (I to IV) is written; - while the child is still in the mother's womb."

Translator’s Note: The wretched (in the Hereafter) is he who will choose the way which will lead him to Hell-fire. The blessed (in the Hereafter) is he who will choose the way which will lead him to Paradise.

Bukhari Volume 4, Book 59, Number 3208:

Narrated 'Abdullah bin Mus'ud:

Allah's Apostle (s), the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his i.e. the new creature's (I) deeds, (II) his livelihood, his (date of) (III) death, and whether he (IV) will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly, a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."

Quran on human development in the womb of the mother:

 “And certainly did We create man from an extract of clay (sulālatin an essence min ṭīnin of
clay.). Then We placed him as a sperm-drop (nuṭ'fatan (as) a semen-drop) in a firm lodging. Then We made the sperm-drop into a clinging clot, the embryo (ʿalaqatan (into) a clinging substance) and We made the clot into a lump [of flesh], (muḍ'ghatan (into) an embryonic lump,) and We made [from] the lump, bones, (ʿiẓāman (into) bones,) and We covered the bones with flesh(laḥman
(with) flesh;);  then We developed him into another creation. So blessed is Allah, the best of creators. Then indeed, after that, you are to die. Then indeed you, on the Day of Resurrection, will be resurrected.” (23:12-16)

Note 1: These stages of development have been confirmed by a renowned embryologist Professor Keith L. Moore in his lecture “Quran on Embryology” mentioning the terms given in Ayah 12 to 16 of Surah 23 above, showing Quran is but a revealed book from Allah.

https://www.youtube.com/watch?v=J_Dllu42eEA

Bukhari Volume 4, Book 60, Number 3333:

Narrated Anas bin Malik:

The Prophet (s) said, "Allah has appointed an angel in the womb, and the angel says, 'O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.' And then, if Allah wishes to complete the child's creation, the angel will say. 'O’ Lord; a male or a female? O’ Lord; a wretched or blessed (in religion)? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother."

Bukhari Volume 4, Book 60, Number 3332:

Narrated Abdullah:

Allah's Apostle (s), the true and truly inspired said, "(as regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a piece of flesh for another forty days. Then Allah sends an angel to write four words: He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed (in religion). Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire."

The point to note here is that Predestination does not interfere with FREE WILL:

Note 2: Most often raised query regarding PREDESTINATION, Al-Qadar, is that, how can we rationalize accountability, reward, and punishment when every deed we do is preordained by The Creator. We must not forget that each one of us is doing, as creation, what is preordained for us, reward and punishment becomes understandable when we realize that whatever we do is but with our own FREE WILL which is neither controlled nor hindered in any way by The Creator; but only if we knew with certitude that The Limitless Knowledge of The Creator encompasses all our doings before our actions even come into existence and as The Creator Has Power over our own very existence so Does His Knowledge over all our doing of all our deeds, subtle point to note here is that FOREKKNOWLEGE on the part of The Creator of even minutest of our deeds, does not free us from responsibility for all our doings, nor makes accountability for all our deeds unreasonable at all, this is the key to understand the complete concept of Al-Qadar, PREDESTINATION.

It is interesting to note here that responsibility for having FREE WILL was also chosen by human beings and not forced upon them by The Creator, referred to as a trust, “Al-amānata”, however the taunting remarks towards the end of this Ayah clearly show that challenge was not easy but it was an OFFER accepted by human beings while other creations in Heavens and earth refused to bear this burden.   

Primordial trust (Al-amānata of FREE WILL) accepted by the human beings:

033.072
MAUDUDI: “We offered this trust (Al-amānata) to the heavens and the earth and the mountains but they refused to bear it and were afraid of it, but man undertook to bear it. Indeed, he is unjust and ignorant.” ¹²⁰  (Quran 33:72)

Note 3: Remember the requisite senses to identify RIGHT from WRONG is inbuilt in the subconscious (Nature) of every creation, a lion would never eat grass and a goat would never eat meat. However human beings, the best of creation is granted extra intellectual abilities to identify GOOD from EVIL, RIGHT from WRONG, and TRUTH from FALSEHOOD and also bestowed with a sense of moral aptitude, presupposing a natural sense of accountability. One is lucky if believes in life HEREAFTER and does not go wrong firstly in identifying the CREATOR, adapting to the right guidance sent through DIVINE REVELATION, completed and finalized in last REVELATION, the Quran. With this inherent moral sense, one is accepted to make the RIGHT decisions at times in life. Following are a few lucid examples of this inherent MORAL APTITUDE, (91:10) a special GIFT from God if it is kept intact by strictly following the guidance contained in the Quran. 

090.008-010
MAUDUDI: Have WE not given him two eyes, and a tongue and two lips, ⁹ and shown him both the highways (of good and evil)? ¹⁰

090.008-010
MUHAMMAD ASAD: Have WE not given him two eyes, and a tongue, and a pair of lips, (Note 6) and shown him the two highways [of good and evil]?

Note 6: i.e., to recognize and to speak the truth of God's existence or, at least to seek guidance.

091.001-010
MAUDUDI: By the sun and his brightness, ¹ and by the moon when she follows him, and by the day when it makes (the sun) conspicuous and by the night when it covers up (the sun), ² and by the heaven and Him Who established it, ³ and by the earth and Him Who spread it, and by the human self and Him Who balanced it, ⁴ then inspired it with its wickedness and its piety. ⁵ Truly successful is he who purified himself and a failure he who suppressed it. (the MORAL APTITUDE) ⁶  

091.001-010
MUHAMMAD ASAD: (Ayah 1) CONSIDER the sun and its radiant brightness, (Ayah 2) and the moon as it reflects the sun! (Note 1) (3) Consider the day as it reveals the world, (Note 2) (4) and the night as it veils it darkly! (5) Consider the sky and its wondrous make, (Note 3) (6) and the earth and its entire expanse! (7) Consider the human self, (Note 4) and how it is formed in accordance with what it is meant to be, (Note 5) (8) and how it is imbued with moral failings as well as with consciousness of God! (Note 6) (9) To a happy state shall indeed attain he who causes this [self] to grow in purity, (Ayah 10) and truly lost is he who buries it [in darkness]. (The MORAL APTITUDE)

Note 1: Lit., "as it follows it (talaha)", i.e., the sun. According to the great philologist Al-Farra,   who lived in the second century after the Hijrah, "the meaning is that the moon derives its light from the sun" (quoted by Razi). This is also Raghib's interpretation of the above phrase.

Note 2: Lit., "it" - a pronoun apparently indicating "the world" or "the earth" (Zamakhshari), it is to be noted that verses 1-10 stress the polarity - both physical and spiritual - inherent in all creation and contrasting with the oneness and uniqueness of the Creator.

Note 3: Lit., "and that which has built it" - i.e., the wondrous qualities which are responsible for the harmony and coherence of the visible cosmos (which is evidently the meaning of the term sama’ in this context). Similarly, the subsequent reference to the earth, which reads literally,  "that which has spread it out", is apparently an allusion to the qualities responsible for the beauty and variety of its expanse.

Note 4: As in so many other instances, the term nafs, which has a very wide range of meanings  (see the first sentence of note 1 on 4:1), denotes here the human self or personality as a whole: that is, a being composed of a physical body and that inexplicable life-essence loosely described as  "soul".

Note 5: Lit., "and that which has made [or "formed"] it (sawwaha) in accordance with. . .” etc.  For this particular connotation of the verb sawwa, see note 1 on 87:2, which represents the oldest Quranic instance of its use in the above sense. The reference to man and that which constitutes the "human personality", as well as the implied allusion to the extremely complex phenomenon of a life-entity in which bodily needs and urges, emotions, and intellectual activities are so closely intertwined as to be indissoluble, follows organically upon a call to consider the inexplicable grandeur of the universe – so far as it is perceptible and comprehensible to man – as compelling evidence of God's creative power.

Note 6:  Lit., "and [consider] that which has inspired it with its immoral doings (fujuraha) and its God Consciousness (taqwaha)" - i.e.,  the fact that man is equally liable to rise to great spiritual heights as to fall into utter immorality is an essential characteristic of human nature as such. In its deepest sense, man's ability to act wrongly is a concomitant to his ability to act rightly: in other words, it is this inherent polarity of tendencies that gives to every "right” choice a value and, thus, endows man with moral free will (cf. in this connection note 16 on 7:24-25.

Note 4: Before God Almighty Allah reminds man of this MORAL APTITUDE given to him there are unusual numbers of oaths taken by God to lay the requisite emphases about the grant of this great gift to man, reminding the enormity of this heavy responsibility on man’s shoulders now after accepting the TRUST Al-amānata which every other creation between Heavens and Earth refused to bear, feeling humbled and fearful. (33:72) 

(30:30) fa-aqim So set wajhaka your face lilddīni to the religion ḥanīfan upright fiṭ'rata Nature l-lahi  (made by)  Allah allatī (upon) which faṭara He has created l-nāsa mankind ʿalayhā [on it] lā
No tabdīla change likhalqi (should there be) in the creation l-lahi (of) Allah dhālika That l-dīnu (is) the religion l-qayimu (standing) the correct, walākinna but akthara most l-nāsi men lā (do) not yaʿlamūna know.

030.030
MAUDUDI: So, ⁴² (O Prophet and the followers of the Prophet,) set your face sincerely and truly ⁴³ towards this Faith ⁴⁴ and be steadfast on the Nature whereupon Allah has created mankind. ⁴⁵ There can be no alteration in the nature made by Allah. ⁴⁶ This is the right and true Faith, ⁴⁷ but most people do not know.

030.030
MUHAMMAD ASAD: (30:30) AND SO, set thy face (Note 25) steadfastly towards the [one ever-true] faith, turning away from all that is false, 2(Note 26) in accordance with the natural disposition which God has instilled into man: (Note 27) [for,] not to allow any change to corrupt what God has thus created (Note 28) - this is the [purpose of the one] ever true faith, but most people know it not. 

Note 25: I.e., "surrender thy whole being"; the term "face" is often used metonymically in the sense of one's "whole being".

Note 26: For this rendering of hanif, see note 110 on 2:135.

Note 27: See 7:172 and the corresponding note 139. The term fitrah, rendered by me as "natural disposition", connotes in this context man's inborn, intuitive ability to discern between right and wrong, true and false, and, thus, to sense God's existence and oneness. Cf. the famous saying of the Prophet, quoted by Bukhari and Muslim: "Every child is born in this natural disposition; it is only his parents that later turn him into a 'Jew', a 'Christian', or a 'Magian'." These three religious formulations, best known to the contemporaries of the Prophet, are thus contrasted with the "natural disposition" which, by definition, consists of man's instinctive cognition of God and self-surrender (Islam) to Him. (The term "parents" has here the wider meaning of "social influences or environment").

Note 28: Lit., "no change shall there be [or "shall be made"] in God's creation (Khalq)", i.e., in the natural disposition referred to above (Zamakhshari). In this context, the term tabdil ("change") obviously comprises the concept of "corruption".

Note 5: Here we must understand another subtle reality to broaden our understanding of FREE WILL and MORAL APTITUDE, the TRUE nature in which each human being is born is PURE and UPRIGHT however is vulnerable to a lot of vicissitudes and perversions, but none will ever touch human being who strictly governs his life under the rules of pure nature. No one in the right senses will ever try to live on any other source for breathing except oxygen; we all know what can happen if we try to live on Nitrogen, vital point is never to deviate from the laws of nature in all fields of life. Getting drowned in the quagmire of DESIRES can take one to a disastrous end like Sodom and Gomorrah. 

 https://en.wikipedia.org/wiki/Sodom_and_Gomorrah_in_Quran

Note 6: True understanding Al-Qadar requires deep knowledge about our Creator not bound in any way and rewarding and punishing His creation is not restricted to any rules perceivable with our limited faculties. In the same way, the concept of Dua and Al-Qadar need not be interpolated in restricted human dimensions.

Note 7: Let’s not forget surrender to the will & plan of Allah is Islam and is the best choice and best solution to all our queries about predestination. Surrender is the most appropriate response in this regard for a true bondsman and a good slave towards the master, keeping in mind this precise status of man as the creation with the Creator leaves no room for any rejoinder and reaction. Reminding ourselves of the ingredients of EMAN, our Faith as a Muslim makes us easily understand the above logic because questioning the predestination amounts to making the entire edifice of Islam vulnerable, whereas firm belief in predestination provides strength to our belief in resurrection and Day of Judgment, a reminder of our purpose of creation clearly mentioned in Quran. 

“I have not created the jinn and the men except for this that they should worship Me. ⁵³ ” (51:56)

Kalima Iman Mufassil

“Aamanthu billahi wa-malaayikathihi wa-kuthubihi wa-rusulihi wa-lyaumil aakhiri wa-lqadri khayrihi wa-sharrihi mina Allahi ta’ala wa-lbahsi ba’dalmouthi”.

I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and predestination that all good and evil is from Almighty Allah and it is sure that there will be resurrection after death.

(wa-ma alaina illal balagh) 

(2) When Paradise & Hell are close i.e. end is near
predestined deeds are done by man

Bukhari Volume 4, Book 60, Number 3332: [6594 Volume 8 No 7454 Volume 9]

Narrated Abdullah bin Mas’ud:

Allah's Apostle (s), the true and truly inspired said, "(as regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a piece of flesh for another forty days. Then Allah sends an angel to write four words: He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed (in religion). Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire." [See Vol. 4, Hadith No. 3208, 3332]

(29) CHAPTER. Paradise is nearer to any one of you than the Shirak (leather strap) of his shoe, and so is the (Hell) Fire.

Bukhari Volume 8, Book 81, Number 6488:

Narrated 'Abdullah:

The Prophet (s) said, "Paradise is nearer to any of you than the Shirak (leather strap) of his shoe, and so is the (Hell) Fire.

Note 1: Let’s not forget surrender to the will & plan of Allah is Islam and is the best choice and best solution to all our queries about predestination. Surrender is the most appropriate response in this regard for a true bondsman and a good slave towards the master, keeping in mind this precise status of man as the creation with the Creator leaves no room for any rejoinder and reaction. Reminding ourselves of the ingredients of EMAN, our Faith as a Muslim makes us easily understand the above logic because questioning the predestination amounts to making the entire edifice of Islam vulnerable, whereas firm belief in predestination provides strength to our belief in resurrection and Day of Judgment, a reminder of our purpose of creation clearly mentioned in Quran. 

“I have not created the jinn and the men except for this that they should worship Me. ⁵³ ” (51:56)

Kalima Iman Mufassil

“Aamanthu billahi wa-malaayikathihi wa-kuthubihi wa-rusulihi wa-lyaumil aakhiri wa-lqadri khayrihi wa-sharrihi mina Allahi ta’ala wa-lbahsi ba’dalmouthi”.

I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and predestination that all good and evil is from Almighty Allah and it is sure that there will be resurrection after death.

 (3) Adam & Moses argument - Predestination

Bukhari Volume 4, Book 60, STORIES OF THE PROPHETS, Number 3409:

Narrated Abu Huraira:

Allah's Apostle (s) said, "Adam and Moses argued with each other. Moses said to Adam. 'You are Adam whose mistake expelled you from Paradise.' Adam said to him, 'You are Moses whom Allah selected as His Messenger and as the one to whom He spoke directly, yet you blame me for a thing which had already been written in my fate before my creation?"' Allah's Apostle (s) said twice, "So, Adam overpowered Moses."

(4) Inevitable share of adultery of eye &
tongue is pre-written 

(9) CHAPTER. The Statement of Allah; "And a ban is laid on every town (population) which We have destroyed that they shall not return (to this world again, nor repent to Us." (V.21:95)

"...None of your people will believe, except those who have believed, already..."  (V.11:36)

"...And they will beget none but wicked disbelievers." (V.71:27)

Bukhari Volume 8, Book 82, Number 6612:

Narrated Ibn 'Abbas:

I did not see anything so resembling minor sins as what Abu Huraira said from the Prophet (s), who said, "Allah has written for the son of Adam his inevitable share of adultery whether he is aware of it or not: The adultery of the eye is the looking (at something which is sinful to look at), and the adultery of the tongue is to utter (what it is unlawful to utter), and the inner self wishes and longs for (adultery) and the private parts turn that into reality or refrain from submitting to the temptation."

Quran on the topic:

And O Prophet, enjoin the Believing men to restrain their gaze ²⁹ and guard their private parts. ³⁰ This is a more righteous way for them: Allah has knowledge of what they do. (24:30)

“O Prophet, enjoin the Believing women to restrain their gaze ³¹ and guard their private ³² parts. ³³ and not to display their adornment ³⁴ except that which is displayed of itself, ³⁵ and to draw their veils over their bosoms ³⁶ and not to display their adornment except before their husbands, ³⁷ their fathers, the fathers of their husbands, ³⁸ their sons and the sons of their husbands ³⁹ (from other wives), their brothers, ⁴⁰ their brothers' sons, ⁴¹ their sisters' sons, ⁴² their female associates ⁴³ and those in their possession ⁴⁴ and male attendants incapable of sex desire ⁴⁵ and those boys who have not yet attained knowledge of sex matters concerning women; ⁴⁶ also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed. ⁴⁷ O Believers, turn all together towards Allah:⁴⁸ it is expected that you will attain true success. ⁴⁹” (24:31)

Note: The purpose of noting and carrying forward such Ahadis is to strengthen our belief in Al-Qadar besides reminding some cardinal teaching such as given in above quoted Ayah 30 of Surah 24, a reason why Prophet (s) said you will be held responsible for a second glance.

Al-Tirmidhi, 2701; see Sahih Al-Jami, 7953

The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: "O Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second." (Reported by al-Tirmidhi, 2701; see Sahih Al-Jami, 7953)

(5) Castration not allowed – Pen has dried up

Bukhari Volume 7, Book 67, Number 5076:

Narrated Abu Huraira:

I said, "O Allah's Apostle (s)! I am a young man and I am afraid that I may commit illegal sexual intercourse and I cannot afford to marry." He (s) kept silent, and then repeated my question once again, but he (s) kept silent. I said the same (for the third time) and he (s) remained silent. Then repeated my question (for the fourth time), and only then the Prophet (s) said, "O Abu Huraira! The pen has dried after writing what you are going to confront. (Note 1) therefore (it does not matter whether you) get yourself castrated or not." (Note 2)

Translator’s Note:

(1) Your fate has been destined for you

(2) (This means) you cannot change your destined fate by getting castrated, so there is no benefit in doing so.

(6) (salam) Surrender  to Allah is continuing deeds
& Predestined deeds are made easy

Note: The word إسلام ʾislām is a verbal noun derived from s-l-m, meaning "submission" (i.e. entrusting one's wholeness to a higher force), which may be interpreted as humility. "One who submits" is signified by the participle مسلم, Muslim (fem. مسلمة, Muslimah).

https://bit.ly/3KvoNr2

https://en.wikipedia.org/wiki/%C5%A0-L-M#:~:text=Arabic%20Isl%C4%81m,-Further%20information%3A%20Islam&text=The%20word%20%D8%A5%D8%B3%D9%84%D8%A7%D9%85%20%CA%BEisl%C4%81m%20is,%D9%85%D8%B3%D9%84%D9%85%D8%A9%2C%20muslimah).

(82) CHAPTER. Preacher delivering a lecture at a grave and the sitting of his companions around him

Bukhari Volume 2, Book 23, Number 1362:

Narrated 'Ali:

"We were accompanying a funeral procession in Baqi-I-Gharqad. The Prophet (s) came to us and sat and we sat around him. He had a small stick in his hand then he bent his head and started scraping the ground with it. He then said, "There is none among you, and not a created soul, but has place either in Paradise or in Hell assigned for him and it is also determined for him whether he will be among the blessed or wretched." A man said, "O Allah's Apostle! Should we not depend on what has been written for us and leave the deeds as whoever amongst us is blessed will do the deeds of a blessed person and whoever amongst us will be wretched, will do the deeds of a wretched person?" The Prophet (s) said, "The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched”. 

"As for him, who gives (in charity) and keeps his duty to Allah and fears Him. And believes in Al-HIusna [(the best) i.e., either La ilaha ilallah (none has the right to be worshipped but Allah) or a reward from Allah i.e., Allah will compensate him for what he will spend in Allah's Way or bless him with Paradise]. [V.92: 5-7]

(3) CHAPTER. The Statement of Allah; "As for him who gives (in charity) and keeps his duty to Allah and fears Him……." (V.92:5-10)

Bukhari Volume 6, Book 65, Number 4945: [4946]

Narrated 'Ali:

We were in the company of the Prophet (s) in a funeral procession at Baqi Al-Gharqad. He said, "There is none of you but has his place written for him in Paradise or in the Hell-Fire." They said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He said, "Carry on doing (good deeds); for everybody will find it easy to do (what will lead him to his destined place)." Then he recited:

'As for him who gives (in charity) and keeps his duty to Allah, and believes in the Best reward from Allah (i.e. Allah will compensate him for what he will spend in Allah's way). So, We will make smooth for him the path of ease. But he who is a greedy miser....for him, the path for evil.' (92.5-10)

(4) CHAPTER. "We will make smooth for him the path of ease (goodness)." (V.92:7)

Bukhari Volume 6, Book 65, Number 4946: [4946-49]

Narrated 'Ali:

While the Prophet (s) was in a funeral procession, he took a small stick and started scraping the earth with it and said, "There is none among you but has his place written for him, either in the Hell Fire or in Paradise." They (the people) said, "Allah's Apostle (s)! Shall we depend on this (and leave work)?" He replied. "Carry on doing (good deeds), for everybody will find easy (to do) such deeds as will lead him to his destined place." The Prophet (s) then recited:--

'As for him who gives (in charity) and keeps his duty to Allah; - and believes in the Best Reward.'..... (92.5-10)

Bukhari Volume 6, Book 65, Number 4947:

Narrated Ali:

We were in the company of the Prophet (s) and he said, "There is none among you but has his place written for him, either in Paradise or in the Hell-Fire." We said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He replied, "No! Carry on doing good deeds, for everybody will find easy (to do) such deeds as will lead him to his destined place." Then the Prophet (s) recited:

'As for him who gives (in charity) keeps his duty to Allah and believes in the Best reward. We will make smooth for him the path of ease....the path for evil.' (92.5-10)

Bukhari Volume 6, Book 65, Number 4948:

Narrated 'Ali:

While we were in a funeral procession in Baqi Al-Gharqad, Allah's Apostle (s) came and sat down, and we sat around him. He had a small stick in his hand and he bent his head and started scraping the ground with it. He then said, "There is none among you, and no created soul but has his place written for him either in Paradise or in the Hell-Fire and also has his happy or miserable fate (in the Hereafter) written for him." A man said, "O Allah's Apostle! Shall we depend upon what is written for us and give up doing (good) deeds? For whoever among us is destined to be fortunate (in the Hereafter), will join the fortunate peoples and whoever among us is destined to be miserable will do such deeds as are characteristic of the people who are destined to misery." The Prophet (s) said, "Those who are destined to be happy (in the Hereafter) will find it easy and pleasant to do the deeds characteristic of those destined to happiness, while those who are to be among the miserable (in the Hereafter), will find it easy to do the deeds characteristic of those destined to misery." Then he recited: 'As for him who gives (in charity) and keeps his duty to Allah and believes in the Best reward from Allah, We will make smooth for him the path of ease. But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to the Best reward from Allah we will make smooth for him the path for evil.' (92.5-10) 

Bukhari Volume 6, Book 65, Number 4949:

Narrated Ali:

While the Prophet (s) was in a funeral procession he picked up something and started scraping the ground with it, and said, "There is none among you but has his place written for him either in the Hell Fire or in Paradise." They said, "O Allah's Apostle! Shall we not depend upon what has been written for us and give up deeds? He said, "Carry on doing (good) deeds, for everybody will find easy to do such deeds as will lead him to his destined place for which he has been created. So he who is destined to be among the happy (in the Hereafter), will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones, will find it easy to do the deeds characteristic of such people." Then he recited:

‘As for him who gives (in charity) and fears Allah, and believes in the best....' (92.5-10)

Keep doing good deeds

Bukhari Volume 9, Book 97, Number 7551:

Narrated 'Imran:

I said, "O Allah's Apostle! Why should a doer (people) try to do good deeds?' The Prophet (s) said, "everybody will find easy to do such deeds as will lead him to his destined place for which he has been created.'

Bukhari Volume 9, Book 97, Number 7552:

Narrated 'Ali:

While the Prophet (s) was in a funeral procession, he took a stick and started scraping the earth with it and said, "There is none of you but has his place assigned either in Hell or in Paradise." They (the people) said, "shall we not depend upon that (and give up doing any deeds)?' He (s) said, " Carry on doing (good deeds) for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created ." (And then the Prophet (s) recited the Verse)

(7) If last deed evil past good deeds wasted

(5) CHAPTER. The reward for one's deeds depends upon one's last action (deed).

Bukhari Volume 8, Book 82, Number 6606:

Narrated Sa'd bin Sahl As-Sa'idi:

The Prophet (s) looked at a man fighting against the pagans and he was one of the most competent persons fighting on behalf of the Muslims. The Prophet (s) said, "Let him who wants to look at a man from the dwellers of the (Hell) Fire, look at this (man)." Another man followed him and kept on following him till he (the fighter) was injured and, seeking to die quickly, he placed the blade tip of his sword between his breasts and leaned over it till it passed through his shoulders (i.e., committed suicide)." The Prophet (s) added, "A person may do deeds that seem to the people as the deeds of the people of Paradise while in fact, he is from the dwellers of the (Hell) Fire: and similarly a person may do deeds that seem to the people as the deeds of the people of the (Hell) Fire while in fact, he is from the dwellers of Paradise. Verily, the (results of) deeds done depend upon the last actions." 

(8) Time fixed for all happening – Death
relative persevere patiently

Bukhari Volume 8, Book 82, Number 6602:

Narrated Usama:

Once while I was with the Prophet (s) and Sa'd, Ubai bin Ka'b and Mu'adh were also sitting with him, there came to him a messenger from one of his daughters, telling him that her child was on the verge of death. The Prophet (s) told the messenger to tell her, "It is for Allah what He takes, and it is for Allah what He gives, and everything has its fixed time (limit). So (she should) be patient and look for Allah's reward."

(9) Man is doer Kasib ul Amal not creator
Khaliq ul Amal

Bukhari Volume 9, Book 97, Page Number 395:

(56) CHAPTER. The Statement of Allah "While Allah has created you and what you make!" (V.37:96) (Man is Kasib ul Amal, not Khaliq ul Amal)

"Verily, We have created all things with Qadar (Divine Pre-ordainments of all things before their creation, as written in the Book of Decrees)." (V.54:49)

We have created everything with destiny, ²⁵ (54:49)

It will be said to the painters of pictures: "Make alive what you have created (And the Statement of Allah "Indeed your Lord is Allah, Who created the heavens and the earth in Six Days and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, and the stars subjected to His Command. Surely, His is the creation and commandment. Blessed be Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!" (V.7:54)

Ibn 'Uyaina said, "Allah shows the difference between creating and commanding when He said, ‘Surely! His is the creation and the commandment'." (V.7:54)

The Prophet (s) called 'Belief as action (deeds).

Abü Dhar and Abu Hurairah said: The Prophet (s) was asked, "What deeds are the best?" He said, "To believe in Allah and to fight in His Cause (Jihad)," and recited: "A reward for what they used to do." (V.56:24)

The delegates of 'Abdul-Qais said to the Prophet (s); "Order us to do religious deeds by which we may enter Paradise." So he ordered them to have faith (in Allah) and to testify that La ilaha illallah (none has the right to be worshipped but Allah and that Muhammad is His Messenger), to offer Salat (prayers) [Iqamat-as-Salat] and to pay Zakat. Thus he regarded all these things as deeds.

(10) Questioning regarding Primordial pledge

Bukhari Volume 4, Book 60, Number 3334:

Narrated Anas:

The Prophet (s) said, "Allah will say to that person of the (Hell) Fire who will receive the least punishment, 'If you had everything on the earth, would you give it as a ransom to free yourself (i.e. save yourself from this Fire)?' He will say, 'Yes.' Then Allah will say, 'While you were in the backbone of Adam, I asked you much less than this, i.e. not to worship others besides Me, but you insisted on worshipping others besides me."

Note: 'While you were in the backbone of Adam’  refers to Primordial Pledge (7:172)

007.172
MOUDODI: And, O Prophet, ¹³³ remind the people of the time, when your Lord brought forth from the loins of the Children of Adam, their descendants and made them bear witness about themselves. He asked them, "Am I not your Lord?" They replied, "Most certainly, Thou alone art our Lord; we bear witness to this.” ¹³⁴ This We did lest you should say on the Day of Resurrection, "We were unaware of this thing”, (7:172)

(11) Vow may coincide with but remains within
 limits of what is preordained but by Allah

Bukhari Volume 8, Book 83, Number 6694:

Narrated Abu Huraira:

The Prophet (s) said, "Allah says, 'The vow, does not bring about for the son of Adam anything I have not decreed for him, but his vow may coincide with what has been decided for him, and by this way, I cause a miser to spend of his wealth. So he gives Me (spends in charity) for the fulfillment of what has been decreed for him what he would not give Me before but for his vow."

Vowing remains within Predestination:

(6) CHAPTER. Man makes a vow seeking something other than what has been preordained (for him).

Bukhari Volume 8, Book 82, Number 6608:

Narrated Ibn 'Umar:

The Prophet (s) forbade vowing and said, "In fact, vowing does not prevent anything, but it makes a miser to spend his property."

Bukhari Volume 8, Book 82, Number 6609:

Narrated Abu Huraira:

The Prophet (s) said (that Allah said), "Vowing does not bring to the son of Adam anything I have not already written in his fate, but vowing is imposed on him by way of fore ordainment. Through vowing I make a miser spend of his wealth."  

SLAVES

 SLAVES IN ISLAM

Slavery & Weltanschauung of Quran & Sunnah

Unique ways of the Creator to purge evil from society as whole:

The history of slavery perhaps is as old as ancient civilizations such as Sumer in Mesopotamia, dating back as far as 3500 BC. Being in vogue, it is addressed as such; however, Quran and Sunnah introduce such practical methodologies which provide an antidote capable of putting an end to this malpractice forever. It is worth noting here that Quran always adopts a practical methodology when introducing new laws and rules of conduct. It starts at the grass-root level, preparing the society by building requisite piety and moral character of the individuals; the best example in this regard is putting a gradual ban on liquors of all kinds finally forbidding the use of all intoxicants. This is an example of the great wisdom of the Creator, purging evil from society most practically and judiciously. Quran strongly stresses freeing slaves in many ways with the ultimate aim of extricating this abominable practice, coming from ancient times. First of all, Quran makes it a prerequisite and basic creed to qualify as a good human being besides laying it as the fundamental criterion for piety and righteousness. Quran also makes this as a major means of expiation for sins, furthering the doctrine of equality amongst all human beings, gradually aiming to put an end to this menace coming from time immemorial. The same way Prophet (s) motivated Muslims to free slaves such as on seeing an eclipse, Hadis 1054, to earn the pleasure of Allah 6403 and many other occasions of such nature, clearly showing underlying spirit; to end this malpractice having deep roots not only in Arab culture but all over the world. Besides this Prophet (s) laid great stress on the kind treatment of slaves and dealing with them on basis of equality, visible from following Ahadis. It must however be noted here that Prophet (s) always kept in mind the strong Arab customs and practices making changes only gradually but laid great stress on kind behavior towards slaves, saying there is a double reward for a man who educates and marry his slave women, Ahadis are given below. There are many other examples of such gradual progression and development of laws, code of conduct, and allowed parameters of correct behavior, a creed of Islam, keeping it ever dynamic and practical for all times to come. This great contribution made by Islam some 1400 years ago to end this repugnant institution, is evident from the fact that in the early 21st-century first-ever president of America is an African American. 

To accurately imbibe at the corpus of Hadis literature we must remind ourselves of basic principles for drawing correct learning from a towering piece of literature, all the more important when carrying out dissection of a touchy topic like slaves. Drawing an opinion, point of view, or reaching certain learning from a single sentence, scene, or dialogue from a sizeable novel will invariably lead the reader to completely wrong assessment and evaluation. Espousing such a frivolous approach is bound to lead one awry, especially when consulting Hadis literature for learning the matters of religious significance, obviously leading to serious consequences. Therefore to correctly understand the true essence and purport of every piece of information contained in the corpus of Hadis literature, the least one must exert is to accurately know the context, background, the overall milieu, besides developing basic know-how about the special genre of Ahadis. However when some Hadis contains a clear lesson stated with absolute clarity such as; paradise lies under the feet of mothers, cleanliness is half the faith, one who earns from the sweat of the brow is a friend of Allah, etc. one could learn, propagate freely and make the best use of the learning. But when it comes to Ahadis dealing with intricate matters such as treatment of slaves and other complicated affairs one must dig out complete details of the milieu before drawing conclusive learning for personal use and all the more important if intend to communicate for general public utility, depending on one single narration in such complicated matters must not be taken as final. Here we need to remind ourselves that like Quran (Youfasilo Bada’a hu Ba’ada) one part explains the other; the same way we can better understand such Ahadis applying this principle instead of pondering over a Hadis in isolation, which can be misleading at times.

If someone is merely reading for the sake of criticism, might have a frivolous attitude but unfortunately, we even as Muslims often give such cursory reading to Hadis literature that results in more disquiet than reassurance, escalating digression and sectarian aggression and onus of this massive damage done to the edifice of Islam lies on all and sundry but religious leaders are mainly responsible for this damage. 

It is worthwhile making another clarification here that giving more than one Hadis on a topic is to ensure a better understanding of the point of learning carried in these similar Ahadis, having different milieu and backgrounds. This is the reason we find 4000 repetitions in the compilation of Sahi Bukhari carrying a total of 7397 Ahadis.  

The history of slavery perhaps is as old as ancient civilizations such as Sumer in Mesopotamia, dating back as far as 3500 BC. Being in vogue, it is addressed as such; however, Quran and Sunnah introduce such practical methodologies which provide an antidote capable of putting an end to this malpractice forever. It is worth noting here that Quran always adopts a practical methodology when introducing new laws and rules of conduct. It starts at the grass-root level, preparing the society by building requisite piety and moral character of the individuals; the best example in this regard is putting a gradual ban on liquors of all kinds, finally forbidding the use of all intoxicants. This is an example of the great wisdom of the Creator, purging evil from society most practically and judiciously. Quran strongly stresses freeing slaves in many ways with the ultimate aim of extricating this abominable practice, coming from ancient times. First of all, Quran makes it a prerequisite and basic creed to qualify as a good human being besides laying it as the fundamental criterion for piety and righteousness. Quran also makes this as a major means of expiation for sins, furthering the doctrine of equality amongst all human beings, gradually aiming to put an end to this menace coming from time immemorial. The same way Prophet (s) motivated Muslims to free slaves such as on seeing an eclipse, Hadis number 1054, to earn the pleasure of Allah Hadis number 6403 and many other occasions of such nature, clearly showing underlying spirit; to end this malpractice having deep roots not only in Arab culture but all over the world. Besides this Prophet (s) laid great stress on the kind treatment of slaves and dealing with them based on equality visible from following Ahadis. It must however be noted here that Prophet (s) always kept in mind the strong Arab customs and practices making changes only gradually but laid great stress on kind behavior towards slaves, saying there is a double reward for a man who educates and marry his slave women, Ahadis are given below. There are many other examples of such gradual progression and development of laws, code of conduct, and allowed parameters of correct behavior, a creed of Islam, keeping it ever dynamic and practical for all times to come. 

This positive contribution made by Islam to end this repugnant institution, some 1400 years back, is evident from the fact that in the early 21st-century first time we saw an African American as the president of America.  

Few Quranic Ayahs on this subject

“We have indeed created man in toil. ⁵ Does he think that no one will have power over him? ⁶ He says, "I have squandered heaps of wealth." ⁷ Does he think that no one has seen him? ⁸ Have We not given him two eyes, and a tongue and two lips, ⁹ and shown him both the highways (of good and evil)? ¹⁰ Yet he has not attempted the steep pass. ¹¹ And what do you know what the steep pass is? It is the freeing of slave (a neck from bondage), or the feeding in a day of hunger of a nearly related orphan, or a poor man lying in the dust ¹²” (90:4-16)

“Righteousness is not that you turn your faces toward the east or the west ¹⁷⁵ but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” (2:177)

“And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise.” (4:92)

(1) Status of Slaves

Addressing slave:

Bukhari Volume 3, Book 49, Number 2552:

Narrated Abu Huraira:

The Prophet (s) said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and 'my boy (Ghulami)."

Translator’s Note: This chapter recommends that one should not call his slave a slave; yet the word is used by Allah and His Messenger on many occasions. In this chapter the male slave is called Abd in Arabic; the female slave Ama; the master Saiyid; or Rabb. The slave is also called Mamluk, and the female slave Fatat.

Slave human being not property no Zakat:

(45) CHAPTER. No Zakat is imposed on the horse of a Muslim.

Bukhari Volume 2, Book 24, Number 1463:

Narrated Abu Huraira:

Allah's Apostle (s) said, "There is no Zakat either on a horse or a slave belonging to a Muslim"

(46) CHAPTER. No Zakat is imposed on the slave belonging to a Muslim.

Bukhari Volume 2, Book 24, Number 1463:

Narrated Abu Huraira :-

The Prophet (s) said, "There is no Zakat either on a slave or on a horse belonging to a Muslim.

Note: Exemption of Zakat for horses is an incentive to prepare arsenal of war preparedness, in light of following Ayah;

“And to encounter them, provide whatever force and trained ever-ready horses you can afford ⁴⁴ whereby you may strike terror into the enemies of Allah and your enemies as well and others besides them whom you do not know but whom Allah knows. The reward of whatever you expend in the way of Allah shall be repaid to you in full, and you shall not be wronged in any way.”  (8:60)

(2) Freeing slave superiority & reward

Free slaves seeing eclipse: 

(11) CHAPTER. Whoever loved manumission (of slaves) during the solar eclipses.

Bukhari Volume 2, Book 16, Number 1054:

Narrated Asma' (bint Abu Bakar):

No doubt the Prophet (s) ordered people to manumit slaves during the solar eclipse.

(1) CHAPTER. What is said regarding the manumission and its superiority and the Statement of Allah; "(It is) freeing a neck (slave). Or giving food in a day of hunger  (famine), to an orphan near of kin.'... (90:13-15)

Bukhari Volume 3, Book 49, Number 2517:

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.

Bukhari Volume 8, Book 84, Number 6715:

Narrated Abu Huraira:

The Prophet (s) said, "If somebody manumits a Muslim slave, Allah will save from the Fire every part of his body for freeing the corresponding parts of the slave's body, even his private parts will be saved from the Fire) because of freeing the slave's private parts."  

Bukhari Volume 2, Book 16, Number 1054:

Narrated Asma' (bint Abu Bakar) No doubt the Prophet (s) ordered people to manumit slaves during the solar eclipse.

Great incentive for freeing slaves: 

Superiority of saying, "Lãilãha illallah Reward – Indeed great incentive for freeing slaves. 

(64) CHAPTER. The superiority of saying, "Lailaha illallah;

Bukhari Volume 8, Book 80, Number 6403:

Narrated Abu Huraira:

Allah's Apostle (s) said," Whoever says:

 "La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa 'ala kulli shai'in qadir," 

“None has the right to be worshipped but Allah (Alone) Who has no partner; to Him belongs the kingdom (of the universe), and for Him are all the praises, and He has the Power to do everything.”

one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he."

EXPIATION OF UNFULFILLED OATHS:

Bukhari Volume 8, Book 84, EXPIATION OF UNFULFILLED OATHS, Page Number 374:

(7) CHAPTER. What is said about the manumission of Mudabbar (1) and Umm Walad (2) and a Mukatab (3) for expiation; and the manumission of an illegitimate child.

Tawus said, "The manumission of a Mudabbar or an Umm Walad is sufficient (for making expiation).”

Translator’s Note:

(1) A slave who is promised by his masters to be manumitted after the latter's death.

(2) A slave-girl who has given birth to a child for her master.

(3) A slave whose master agrees to free him for paying a certain amount of money.

(3) Treatment - Slave Women

Mercy of Allah Slave girl absolved of stealing – Allowed to stay in mosque:

Bukhari Volume 1, Book 8, Number 430: [Volume 5 No 3835]

Narrated 'Aisha:

There was a black slave girl belonging to an 'Arab tribe and they manumitted her but she remained with them. The slave girl said, "Once one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite passed by that place, saw it lying there and mistaking it for a piece of meat, flew away with it. Those people searched for it but they did not find it. So they accused me of stealing it and started searching me and even searched my private parts." The slave girl further said, "By Allah; while I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf and it fell amongst them. I told them, 'This is what you accused me of and I was innocent and now this is it.' “‘Aisha added: That slave girl came to Allah's Apostle (s) and embraced Islam. She had a tent or a small room with a low roof in the mosque. Whenever she called on me, she had a talk with me and whenever she sat with me, she would recite the following: "The day of the scarf (band) was one of the wonders of our Lord, verily He rescued me from the disbelievers' town. 'Aisha added: "Once I asked her, 'What is the matter with you? Whenever you sit with me, you always recite these poetic verses.' On that she told me the whole story. "

Rights of Salve girl even if being part of war booty Khumus:

(6) CHAPTER. If a woman is compelled to commit illegal sexual intercourse against her will, then no legal punishment is inflicted upon her, as is indicated in the Statement of Allah;

"...But if anyone compels them (to prostitution), then after such compulsion, Allah is Oft-Forgiving, Most Merciful to those women, i.e. He will forgive them because they have been forced to do this evil action unwillingly)." (24:33)

Bukhari Volume 9, Book 89, Number 6949:

And Safiyya bint 'Ubaid said:

"A governmental male-slave tried to seduce a slave-girl from the Khumus of the war booty till he deflowered her by force against her will; therefore 'Umar flogged him according to the law, and exiled him, but he did not flog the female slave because the male-slave had committed illegal sexual intercourse by force, against her will." 

Az-Zuhri said regarding a virgin slave-girl raped by a free man: The judge has to fine the adulterer as much money as is equal to the price of the female-slave and the adulterer has to be flogged (according to the Islamic Law); but if the slave woman is a matron, then, according to the verdict of the judge, the adulterer is not fined but he has to receive the legal punishment (according to the Islamic Law).

(31) CHAPTER. A man teaching (religion to) his woman-slave and his family;

Bukhari Volume 1, Book 3, Number 97:

Narrated Abu Burda's father:

Allah's Apostle (s) said "Three persons will have a double reward: 

1. Person from the people of the scriptures who believed in his prophet (Jesus or Moses) and then believed in the Prophet Muhammad (s) i .e. has embraced Islam.

2. A slave who discharges his duties to Allah and his master.

3. A master of a woman-slave who teaches her good manners and educates her in the best possible way (in the religion) and manumits her and then marries her."    

(14) CHAPTER. The superiority of him who teaches his slave-girl good manners;

Bukhari Volume 3, Book 49, Number 2544:

Narrated Abu Musa:

Allah's Apostle (s) said, "He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward."

Wala of slave girl choice to live with husband:

Bukhari Volume 2, Book 24, Number 1493:

Narrated Al-Aswad:

'Aisha intended to buy Barira (a slave-girl) in order to manumit her and her masters intended to put the condition that her Al-wala would be for them. 'Aisha mentioned that to the Prophet (s) who said to her, "Buy her, as the "Wala" is for the manumitted." Once some meat was presented to the Prophet (s) and 'Aisha said to him, "This (meat) was given in charity to Barira." He said, "It is an object of charity for Barira but a gift for us."  

(19) CHAPTER. (About) a free lady as the wife of a slave;

Bukhari Volume 7, Book 67, Number 5097: [5430 Volume 7]

Narrated 'Aisha:

Three rules were established because of Barira: (i) When Barira was manumitted she was given the option (to remain with her slave husband or not). (ii) Allah's Apostle (s) said "The Wala of the slave) is for the one who manumits (the slave). (iii) When Allah's Apostle (s) entered (the house), he saw a cooking pot on the fire but he was given bread and not the meat from the soup. The Prophet (s) said, "Didn't I see the cooking pot (on the fire)?" It was said, "That is the meat given in charity to Barira, and you do not eat the (things given in) charity." The Prophet (s) said, "It is an object of charity for Barira, and it is a present for us."  

Bukhari Volume 8, Book 85, Number 6758:  

Narrated Al-Aswad:

Aisha said, "I bought Barira and her masters stipulated that the Wala would be for them." Aisha mentioned that to the Prophet (s) and he said, "Manumit her, as the Wala is for the one who gives the silver (i.e. pays the price for freeing the slave)." Aisha added, "So I manumitted her. After that, the Prophet (s) caller her (Barira) and gave her the choice to go back to her husband or not. She said, "If he gave me so much and so much (money) I would not stay with him." So she selected her own self (i.e. refused to go back to her husband)."   

Note: Al-Wâla' is a right to inherit the property of a freed slave to the person who has freed him.  Ahadis has made it clear that Wala is a part like a lineage. It cannot be sold or gifted, so selling it or offering it as a gift is prohibited.

(4) Nikah & marriage contract must for sexual
relations with Slave Girl 
 

Bukhari Volume 3, Book 34, Number 2053: [7182 Volume 9]

Narrated Aisha:

Utba bin Abu Waqqas took a firm promise from his brother Sad bin Abu Waqqas to take the son of the slave-girl of Zam'a into his custody as he was his (i.e. 'Utba's) son. In the year of the Conquest (of Mecca) Sad bin Abu Waqqas took him, and said that he was his brother's son, and his brother took a promise from him to that effect. 'Abu bin Zam'a got up and said, "He is my brother and the son of the slave-girl of my father and was born on my father's bed." Then they both went to the Prophet (s). Sad said, "O Allah's Apostle! He is the son of my brother and he has taken a promise from me that I will take him." 'Abu bin Zam'a said, "(He is) my brother and the son of my father's slave-girl and was born on my father's bed." Allah's Apostle said, "The boy is for you. O 'Abu bin Zam'a." Then the Prophet (s) said, "The son is for the bed (i.e. the man on whose bed he was born) and stones (disappointment and deprivation) for the one who has done illegal sexual intercourse”. The Prophet (s) told his wife Sauda bint Zam'a to screen herself from that boy as he noticed a similarity between the boy and 'Utba. So, the boy did not see her till he died.

Note: After Quran Sunnah is 2^nd source of Islamic Law, Shariah, and Prophet (s) treated war captive as wife, following Ahadis in this regard are worth noting.

Slave woman consent must for marriage

Bukhari Volume 9, Book 90, Number 6970:

Narrated Abu Haraira:

Allah's Apostle (s) said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet (s) said, "By keeping silent (when asked her consent.

Slave woman best to marry her

Bukhari Volume 7, Book 67, Number 5083:

Narrated Abu Burda's father:

Allah's Apostle (s) said, any man who has a slave girl whom he educates properly, teaches good manners, manumits and marries her, will get a double reward And if any man of the people of the Scriptures believes in his own prophet and then believes in me too, he will (also) get a double reward And any slave who fulfills his duty to his master and to his Lord, will (also) get a double reward."

Half punishment for slave

Bukhari Volume 3, Book 34, Number 2232-2234:

Narrated Zaid bin Khalid and Abu Huraira:

that Allah's Apostle (s) was asked about an unmarried slave-girl who committed illegal sexual intercourse. They heard him saying, "Flog her, and if she commits illegal sexual intercourse after that, flog her again, and on the third (or the fourth) offense, sell her."

(5) Equal Treatment

Slaves treat like brother in food dress & do not put burden beyond capacity.

Bukhari Volume 1, Book 2, Number 30:

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 (s) replied, "I abused a person by calling his mother with bad names." The Prophet (s) 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.' “(Also; 2545)

Bukhari Volume 8, Book 78, Number 6050:

Narrated Ma'rur:

I saw Abu Dhar wearing a Burd (garment) and his slave too was wearing a Burd, so I said (to Abu Dhar), "If you take this (Burda of your slave) and wear it (along with yours), you will have a nice suit (costume) and you may give him another garment." Abu Dhar said, "There was a quarrel between me and another man whose mother was a non-Arab and I called her bad names. The man mentioned (complained about) me to the Prophet (s). The Prophet (s) said, "Did you abuse so-and-so?" I said, "Yes" He said, "Did you call his mother bad names?" I said, "Yes". He said, "You still have the traits of (the Pre-Islamic period of) ignorance." I said. "(Do I still have ignorance) even now in my old age?" He said, "Yes, they (slaves or servants) are your brothers, and Allah has put them under your command. So the one under whose hand Allah has put his brother, should feed him of what he eats, and give him dresses of what he wears, and should not ask him to do a thing beyond his capacity. And if at all he asks him to do a hard task, he should help him therein."

 (6) War Captives

Freeing ALL war captives after Battle of Hunain 8 AH

Bukhari Volume 4, Book 57, Number 3144: [4320 Volume 5]

Narrated Nafi:

'Umar bin Al-Khattab said, "O Allah's Apostle! I vowed to observe Itikaf for one day during the Pre-Islamic period." The Prophet (s) ordered him to fulfill his vow. 'Umar gained two lady captives from the war prisoners of Hunain and he left them in some of the houses at Mecca. When Allah's Apostle freed the captives of Hunain without ransom, they came out walking in the streets. 'Umar said (to his son), "O Abdullah! See what the matter is." 'Abdullah replied, "Allah's Apostle (s) has freed the captives without ransom." He said (to him), "Go and set free those two slave girls." (Nafi added) Allah's Apostle did not perform the 'Umra from Al-Jarana, and if he had performed the 'Umra, it would not have been hidden from 'Abdullah.

(7) Prophet (s) Granted Status of Wife
to War Captive  

Safiya treated as legally wedded wife not war captive

Bukhari Volume 5, Book 64, Number 4213:

Narrated Anas:

The Prophet (s) stayed for three rights between Khaibar and Medina and was married to Safiya. I invited the Muslim to h s marriage banquet and there was neither meat nor bread in that banquet but the Prophet (s) ordered Bilal to spread the leather mats on which dates, dried yogurt, and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet (s) or just (a lady captive) of what his right-hand possesses" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him on his and made her observe the veil.

Bukhari Volume 3, Book 34, Number 2235:

Narrated Anas bin Malik:

The Prophet (s) came to Khaibar and when Allah made him victorious and he conquered the town by breaking the enemy's defense, the beauty of Safiya bint Huyai bin Akhtab was mentioned to him and her husband had been killed while she was a bride. Allah's Apostle (s) selected her for himself and he set out in her company till he reached Sadd-ar-Rawha' where her menses were over and he married her. Then Hais (a kind of meal) was prepared and served on a small leather sheet (used for serving meals). Allah's Apostle (s) then said to me, "Inform those who are around you (about the wedding banquet), " so that was the marriage banquet given by  Allah's Apostle (s) for (his marriage with) Safiya. After that we proceeded to Medina and I saw that Allah's Apostle (s) was covering her with a cloak while she was behind him. Then he would sit beside his camel and let Safiya put her feet on his knees to ride (the camel).

Bukhari Volume 1, Book 8, Number 371:  

Narrated 'Abdul 'Aziz:

Anas said, 'When Allah's Apostle (s) invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet (s) rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet (s) passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet (s). He uncovered his thigh and I saw the whiteness of the thigh of the Prophet (s). When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army." We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet (s)! Give me a slave girl from the captives.' The Prophet (s) said, 'Go and take any slave girl.' He took Safiya bint Huyai. A man came to the Prophet (s) and said, 'O Allah's Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.' So the Prophet (s) said, 'Bring him along with her.' So Dihya came with her and when the Prophet (s) saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet (s) then manumitted her and married her."

Thabit asked Anas, "O Abu Hamza! What did the Prophet (s) pay her (as Mahr)?" He said, "Her own self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet (s). So the Prophet (s) was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-Sawiq). So they prepared a dish of Hais (a kind of meal). And that was Walrma (the marriage banquet) of Allah's Apostle."  

Bukhari Volume 3, Book 34, Number 2235: [5085]

Narrated Anas bin Malik:

The Prophet (s) came to Khaibar and when Allah made him victorious and he conquered the town by breaking the enemy's defense, the beauty of Safiya bint Huyai bin Akhtab was mentioned to him and her husband had been killed while she was a bride. Allah's Apostle selected her for himself and he set out in her company till he reached Sadd-ar-Rawha' where her menses were over and he married her. Then Hais (a kind of meal) was prepared and served on a small leather sheet (used for serving meals). Allah's Apostle (s) then said to me, "Inform those who are around you (about the wedding banquet)." so that was the marriage banquet given by Allah's Apostle for (his marriage with) Safiya. After that we proceeded to Medina and I saw that Allah's Apostle was covering her with a cloak while she was behind him. Then he would sit beside his camel and let Safiya put her feet on his knees to ride (the camel).

Bukhari Volume 4, Book 56, Number 2893:

Narrated Anas bin Malik:

The Prophet (s) said to Abu Talha, "Choose one of your boy servants to serve me in my expedition to Khaibar”. So, Abu Talha took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Apostle when he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab was described to him. Her husband had been killed while she was a bride. So Allah's Apostle selected her for himself and took her along with him till we reached a place called Sad-As-Sahba,' where her menses were over and he took her for his wife. Haris (a kind of dish) was served on a small leather sheet. Then Allah's Apostle (s) told me to call those who were around me. So, that was the marriage banquet of Allah's Apostle (s) and Safiya. Then we left for Medina. I saw Allah's Apostle folding a cloak round the hump of the camel so as to make a wide space for Safiya (to sit on behind him) He sat beside his camel letting his knees for Safiya to put her feet on so as to mount the camel. Then, we proceeded till we approached Medina; he looked at Uhad (mountain) and said, "This is a mountain which loves us and is loved by us." Then he looked at Medina and said, "O Allah! I make the area between its (i.e. Medina's) two mountains a sanctuary as Abraham made Mecca a sanctuary. O Allah! Bless them (i.e. the people of Medina) in their Mudd and Sa (i.e. measures)."

Bukhari Volume 5, Book 64, Number 4200:

Narrated Anas:

The Prophet (s) offered the Fajar Prayer near Khaibar when it was still dark and then said, "Allahu-Akbar! Khaibar is destroyed, for whenever we approach a (hostile) nation (to fight), then evil will be the morning for those who have been warned." Then the inhabitants of Khaibar came out running on the roads. The Prophet (s) had their warriors killed, their offspring, and woman taken as captives. Safiya was amongst the captives, she first came in the share of Dahya Alkali but later on she belonged to the Prophet (s). The Prophet (s) made her manumission as her 'Mehar'.

Bukhari Volume 5, Book 59, Number 4211:

Narrated Anas bin Malik:

We arrived at Khaibar, and when Allah helped His Apostle to open the fort, the beauty of Safiya bint Huyai bin Akhtaq whose husband had been killed while she was a bride, was mentioned to Allah's Apostle (s). The Prophet (s) selected her for himself, and set out with her, and when we reached a place called Sidd-as-Sahba,' Safiya became clean from her menses then Allah's Apostle married her. Hais (i.e. an 'Arabian dish) was prepared on a small leather mat. Then the Prophet (s) said to me, "I invite the people around you." So that was the marriage banquet of the Prophet (s) and Safiya. Then we proceeded towards Medina, and I saw the Prophet (s), making for her a kind of cushion with his cloak behind him (on his camel). He then sat beside his camel and put his knee for Safiya to put her foot on, in order to ride (on the camel).