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).