23:61 Muslims to Compete to Win in a Race (heaven, verses, revelation)
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In my discussions with Woodrow and Khalif, they have insisted there is no such thing as Muslims competing and winning a race.
Whilst they may not feel themselves in winning in a race, the point is Allah exhort Muslims to compete and win in a race to reap greater rewards in Paradise.
There are many verses in the Quran that support this point, i.e. Muslims to Compete to Win in a Race;
23:61. These [proto -Muslims] race [yusāriʿūna يُسَارِعُونَ س ر ع -hasten, strive with one another] for the good things, and they shall win them in the race [sābiqūna سَابِقُونَ س ب ق -foremost].
Here are the root analysis of the following words:
......................... yusāriʿūna يُسَارِعُونَ س ر ع Siin-Ra-Ayn
to hasten, be quick, swift/prompt/sudden, strive with one another.
.........................
Woodrow LI had claimed yusāriʿūna meant 'hasten' but I think taking "sābiqūna" into account in the same verse and context, the more appropriate term would be to strive with one another, i.e. competing in a race.
................. sābiqūna سَابِقُونَ س ب ق Siin-Ba-Qaf
to be in advance, go/pass before, surpass, get the better of, get in advance, precede, overtake, come first to the goal, outstrip, overcome, go forth previously, escape, go speedily, go first, race/strive/excel, prevent, the act of advancing. One who precedes or outstrips in race, foremost.
masbuq
one who is surpassed or beaten or is out run in a race.
.....................
Here are other verses supporting the OP
79:4
فَالسَّابِقَاتِ سَبْقا ً
Fālssābiqāti Sabqāan
And those that press forward in a race.
56:10
وَالسَّابِقُونَ السَّابِقُونَ
Wa As-Sābiqūna As-Sābiqūna
And those foremost, who will be from those foremost?
79:4
فَالسَّابِقَاتِ سَبْقا ً
Fālssābiqāti Sabqāan
And those that press forward in a race.
57:21
سَابِقُوا إِلَى مَغْفِرَة ٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِه ِِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيه ِِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Sābiqū 'Ilá Maghfiratin Min Rabbikum Wa Jannatin `ArĐuhā Ka`arĐi As-Samā'i Wa Al-'ArĐi 'U`iddat Lilladhīna 'Āmanū Billāhi Wa Rusulihi Dhālika FaĐlu Allāhi Yu'utīhi Man Yashā'u Wa Allāhu Dhū Al-FaĐli Al-`Ažīmi
You shall race towards forgiveness from your Lord, and a Paradise whose width is as the width of the heaven and the earth, prepared for those who believed in God and His messengers. Such is the grace of God that He bestows upon whoever He wills. God is the Possessor of Infinite Grace.
From the above and in the context of the whole Quran it does point to
Allah exhorts and expects Muslims to compete with one another to the best of their abilities and cannot be a laggard, i.e.
23:62. And We task not any soul beyond its scope, and with Us is a Record which speaketh the truth, and they will not be wronged [unfairly judged].
Bismillaah ir Rahmaan ir Rahiim. As salaamu alaykum. The verse in question appears to be making reference to the term, given to each of us. That we might make every "good" that is available, to throw off any misstep that one may have made.
[Shakir 23:60] And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return,
[Pickthal 23:60] And those who give that which they give with hearts afraid because they are about to return unto their Lord,
[Yusufali 23:60] And those who dispense their charity with their hearts full of fear, because they will return to their Lord;-
[Shakir 23:61] These hasten to good things and they are foremost in (attaining) them.
[Pickthal 23:61] These race for the good things, and they shall win them in the race.
[Yusufali 23:61] It is these who hasten in every good work, and these who are foremost in them.
[Shakir 23:62] And We do not lay on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they shall not be dealt with unjustly.
[Pickthal 23:62] And we task not any soul beyond its scope, and with Us is a Record which speaketh the truth, and they will not be wronged.
[Yusufali 23:62] On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged.
Bismillaah ir Rahmaan ir Rahiim. As salaamu alaykum.
The verse in question appears to be making reference to the term, given to each of us. That we might make every "good" that is available, to throw off any misstep that one may have made.
[Shakir 23:60] And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return,
[Pickthal 23:60] And those who give that which they give with hearts afraid because they are about to return unto their Lord,
[Yusufali 23:60] And those who dispense their charity with their hearts full of fear, because they will return to their Lord;-
[Shakir 23:61] These hasten to good things and they are foremost in (attaining) them.
[Pickthal 23:61] These race for the good things, and they shall win them in the race.
[Yusufali 23:61] It is these who hasten in every good work, and these who are foremost in them.
[Shakir 23:62] And We do not lay on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they shall not be dealt with unjustly.
[Pickthal 23:62] And we task not any soul beyond its scope, and with Us is a Record which speaketh the truth, and they will not be wronged.
[Yusufali 23:62] On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged.
23:60 exhort Muslims to give [donate to charity] or that [whatever] under a state of fear re Paradise.
23:61 exhort Muslims to race [hasten] and compete in doing good things,
23:62 to the best of their ability.
The point is Muslims are exhorted to race and compete to do 'good' things.
What is 'good' to Muslims from Islam perspective is complying with whatever Allah ordained in the Quran and no where else.
If Allah stated "Do X", then X is a good thing and a Muslims must 'do X' to qualify as a good Muslim.
In 23:60 Muslims refer to donations in a state of fear. 23:61 exhort Muslims to compete, i.e. compete to donate to the best of their ability [23:62].
When Muslims compete to donate during Muhammad's time, who do you think where all the money will go to?
23:60 exhort Muslims to give [donate to charity] or that [whatever] under a state of fear re Paradise.
23:61 exhort Muslims to race [hasten] and compete in doing good things,
23:62 to the best of their ability.
The point is Muslims are exhorted to race and compete to do 'good' things.
What is 'good' to Muslims from Islam perspective is complying with whatever Allah ordained in the Quran and no where else.
If Allah stated "Do X", then X is a good thing and a Muslims must 'do X' to qualify as a good Muslim.
In 23:60 Muslims refer to donations in a state of fear. 23:61 exhort Muslims to compete, i.e. compete to donate to the best of their ability [23:62].
When Muslims compete to donate during Muhammad's time, who do you think where all the money will go to?
As the rules for paying Zakat where established quite early, it is probably safe to assume they where what was in effect while Muhammad(saws) was still alive.
Quote:
The answer is easy: Zakat can be paid to deserving individuals or groups who fall into one or more of eight zakatable categories designated by God in the Quran.
Indeed, [prescribed] charitable offerings are only [to be given] to the poor and the indigent, and to those who work on [administering] it, and to those whose hearts are to be reconciled, and to [free] those in bondage, and to the debt-ridden, and for the cause of God, and to the wayfarer. [This is] an obligation from God. And God is all-knowing, all-wise. - Al-Tawbah, 9:60
The Quran specifies how zakat is to be distributed precisely, but grants Muslims flexibility in its payment. This guarantees the right of the needful while accommodating changes in how wealth is stored, how money is best distributed, and how different cultures change over time. The Quran also makes it possible for Muslims to pay their zakat to trusted institutions that distribute it to those who belong to one or more of the zakat-worthy categories.
As it is an individuals own personal choice as to which of the 8,or combination, a person pays Zakat to and since we are to do so anonymously We have know way of knowing who the Sahabah gave their Zakat to. That is known only to them and Allaah(swt)
We do know that Muhammad(saws) lived a life of poverty and did not amass any wealth and did not even have his own house, it is doubtful he was the recipient of any Zakat.
As the rules for paying Zakat where established quite early, it is probably safe to assume they where what was in effect while Muhammad(saws) was still alive.
As it is an individuals own personal choice as to which of the 8,or combination, a person pays Zakat to and since we are to do so anonymously We have know way of knowing who the Sahabah gave their Zakat to. That is known only to them and Allaah(swt)
We do know that Muhammad(saws) lived a life of poverty and did not amass any wealth and did not even have his own house, it is doubtful he was the recipient of any Zakat.
Muhammad had many wives, slaves and concubines after Khadijah.
Where did he house them all?
The wives own their own houses?
From where did he get his $$$ to maintain so many women?
It is true Muhammad did not ask his followers for a fee but this is how he gained his wealth to satiate his primal lusts for women,
8:1. They [Muslims] ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and [obey] His messenger, if ye [Muslims] are (true) believers.
8:41. And know that whatever ye [Muslims] take as spoils of war, lo! a fifth thereof is
[1] for Allah, and
[2] for the messenger and
[3] [3/5] for the kinsmen (who hath need) and orphans and the needy and the wayfarer;
if ye [Muslims] believe in Allah and that [revelations, Quran] which We revealed unto Our slave on the Day of Discrimination, the day [of actual battle] when the two armies met. And Allah is Able to do all things.
Who will keep the fifth of Allah?
It is very likely that fifth will be controlled by the leader, i.e. Muhammad.
Last edited by Continuum; 05-14-2016 at 03:11 AM..
Muhammad had many wives, slaves and concubines after Khadijah.
Where did he house them all?
The wives own their own houses?
From where did he get his $$$ to maintain so many women?
It is true Muhammad did not ask his followers for a fee but this is how he gained his wealth to satiate his primal lusts for women,
8:1. They [Muslims] ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and [obey] His messenger, if ye [Muslims] are (true) believers.
8:41. And know that whatever ye [Muslims] take as spoils of war, lo! a fifth thereof is
[1] for Allah, and
[2] for the messenger and
[3] [3/5] for the kinsmen (who hath need) and orphans and the needy and the wayfarer;
if ye [Muslims] believe in Allah and that [revelations, Quran] which We revealed unto Our slave on the Day of Discrimination, the day [of actual battle] when the two armies met. And Allah is Able to do all things.
Who will keep the fifth of Allah?
It is very likely that fifth will be controlled by the leader, i.e. Muhammad.
In Islam the wife gets the house of her choosing and all that it contains. If a Muslim has more than one wife each house and furnishings have to be of equal value.
When a woman sets the of Nikkah she specifies what living conditions she expects the husband to provide. the husband specifies what he can provide. Negotiations can take a considerable length of time until the potential husband and wife come upon a mutual agreement.
While it is probable that the Sahabah donated to provide for Muhammad((saws) there is no indication he had any concubines. It is also known he did not keep any slaves except for his friend Bilal whom he freed. Muhammad(saws) himself lived a very astute life that was quite low budget.
Muhammad had many wives, slaves and concubines after Khadijah.
Where did he house them all?
The wives own their own houses?
From where did he get his $$$ to maintain so many women?
It is true Muhammad did not ask his followers for a fee but this is how he gained his wealth to satiate his primal lusts for women,
8:1. They [Muslims] ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and [obey] His messenger, if ye [Muslims] are (true) believers.
8:41. And know that whatever ye [Muslims] take as spoils of war, lo! a fifth thereof is
[1] for Allah, and
[2] for the messenger and
[3] [3/5] for the kinsmen (who hath need) and orphans and the needy and the wayfarer;
if ye [Muslims] believe in Allah and that [revelations, Quran] which We revealed unto Our slave on the Day of Discrimination, the day [of actual battle] when the two armies met. And Allah is Able to do all things.
Who will keep the fifth of Allah?
It is very likely that fifth will be controlled by the leader, i.e. Muhammad.
From what I have read, Muhammed's first wife (Khadija bint Khuwaylid) was an much older women, rich, his employer. I think he spent (all?) her money to pay for his initial scheme of Islam.
After that, he raided caravans and attacked towns to steal their belongings.
"The Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives" (Bukhari 46:717)
The Messenger of Allah said: If you come to a township (which has surrendered without a formal war) and stay therein, you have a share (that will be in the form of an award) in (the properties obtained from) it. If a township disobeys Allah and His Messenger (and actually fights against the Muslims) one-fifth of the booty seized therefrom is for Allah and His Apostle and the rest is for you. (Sahih Muslim 4346)
When the Apostle heard about Abu Sufyan coming from Syria, he summoned the Muslims and said, “This is the Quraish caravan containing their property. Go out to attack it, perhaps Allah will give it as a prey.” (Ibn Ishaq/Hisham 428)
We met the workers of Khaybar coming out in the morning with their spades and baskets. When they saw the apostle and the army they cried, “Muhammad with his force,” and turned tail and fled… The apostle seized the property piece by piece… (Ibn Ishaq/Hisham 757)
One thing to note:
Sahih Muslim #3506:
Jabir b. 'Abdullah reported: Abu Bakr came and sought permission to see Allah's Messenger. He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Holy Prophet laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Kharija when she asked me some money, and I got up and slapped her on her neck. Allah's Messenger laughed and said: They are around me as you see, asking for extra money. Abu Bakr then got up went to 'Aisha and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger which he does not possess. They said: By Allah, we do not ask Allah's Messenger for anything he does not possess….
Muhammad himself owned numerous slaves after he proclaimed himself to be a prophet. I would like here to quote Ibn Qayyim al-Jawziyya who is one of the greatest scholars and chroniclers of Islam. In his book, "Zad al-Ma'ad" (Part I, p. 160), he says,
"Muhammad had many male and female slaves. He used to buy and sell them, but he purchased (more slaves) than he sold, especially after God empowered him by His message, as well as after his immigration from Mecca. He (once) sold one black slave for two. His name was Jacob al-Mudbir. His purchases of slaves were more (than he sold). He was used to renting out and hiring many slaves, but he hired more slaves than he rented out.
This trading used to take place in the slave market in the Arab Peninsula and in Mecca. Muhammad was accustomed to sell, purchase, hire, rent, and to exchange one slave for two. Thus, he had an increasing number of slaves, especially after he claimed to be a prophet, and after his immigration from Mecca to escape death at the hand of his tribe Quraysh. Also, the slaves of Muhammad and his followers were constantly increasing as the result of those who were captured in wars and not only by purchase. This should alert those who have accepted Islam - the Muslims of New York, Chicago, Georgia, Detroit, Los Angeles as well as all the Africans and all Muslims of the world. Even among the Arabs are Muslims who are not aware of these facts concerning Muhammad. Sadly, this is only a small part of the facts of which they are unaware concerning Muhammad.
The Names of Muhammad's Slaves
A) Male Slaves:
Ibn Qayyim al-Jawziyya relies always on the prophet's biographies written by great ancient scholars. Therefore, he is regarded by Muslims as an authority, a primary source and a leader among the students of the Islamic religion. This scholar tells us in his book, "Zad al-Ma'ad" (part 1, pp. 114, 115, and 116), the following,
"These are the names of Muhammad's male slaves: Yakan Abu Sharh, Aflah, 'Ubayd, Dhakwan, Tahman, Mirwan, Hunayn, Sanad, Fadala Yamamin, Anjasha al-Hadi, Mad'am, Karkara, Abu Rafi', Thawban, Ab Kabsha, Salih, Rabah, Yara Nubyan, Fadila, Waqid, Mabur, Abu Waqid, Kasam, Abu 'Ayb, Abu Muwayhiba, Zayd Ibn Haritha, and also a black slave called Mahran, who was re-named (by Muhammad) Safina (`ship').
He himself relates his own story; he says:
"The apostle of God and his companions went on a trip. (When) their belongings became too heavy for them to carry, Muhammad told me, `Spread your garment.' They filled it with their belongings, then they put it on me. The apostle of God told me, `Carry (it), for you are a ship.' Even if I was carrying the load of six or seven donkeys while we were on a journey, anyone who felt weak would throw his clothes or his shield or his sword on me so I would carry that, a heavy load. The prophet told me, `You are a ship"' (refer to Ibn Qayyim, pp. 115-116; al-Hulya, Vol. 1, p. 369, quoted from Ahmad 5:222).
The story shows their ruthlessness and does not need explanation or clarification. The ill treatment Muhammad and his companions made of Mahran is very repulsive. Ibn Qayyim al-Jawziyya is not the only one who recorded this episode and the list of names of Muhammad's slaves. The Tabari also (in his Chronicles, Volume 2 p. 216, 217, 218) presents us with these accounts. No one among the contemporary Muslim leaders denies these matters, especially if he is faced with the Tabari's and Ibn Qayyim al-Jawziyya's records.
Still, in regard to Muhammad's slave Zayd Ibn Haritha, Muhammad set him free and adopted him, then he married him to his (Muhammad's) cousin Zaynab. Later Zayd divorced her after he realized that Muhammad was captivated by her. The scandalous story is documented by verses in the Qur'an, and Muslim scholars admit it.
B) Maid Slaves:
In this same Section (One, p. 116), Ibn Qayyim al-Jawziyya as well as other Muslim authors of chronicles recorded the list of names of Muhammad's maid-slaves. They are Salma Um Rafi', Maymuna daughter of Abu Asib, Maymuna daughter of Sa'd, Khadra, Radwa, Razina, Um Damira, Rayhana, Mary the Coptic, in addition to two other maid-slaves, one of them given to him as a present by his cousin, Zaynab, and the other one captured in a war.
Muhammad himself owned numerous slaves after he proclaimed himself to be a prophet. I would like here to quote Ibn Qayyim al-Jawziyya who is one of the greatest scholars and chroniclers of Islam. In his book, "Zad al-Ma'ad" (Part I, p. 160), he says,
"Muhammad had many male and female slaves. He used to buy and sell them, but he purchased (more slaves) than he sold, especially after God empowered him by His message, as well as after his immigration from Mecca. He (once) sold one black slave for two. His name was Jacob al-Mudbir. His purchases of slaves were more (than he sold). He was used to renting out and hiring many slaves, but he hired more slaves than he rented out.
This trading used to take place in the slave market in the Arab Peninsula and in Mecca. Muhammad was accustomed to sell, purchase, hire, rent, and to exchange one slave for two. Thus, he had an increasing number of slaves, especially after he claimed to be a prophet, and after his immigration from Mecca to escape death at the hand of his tribe Quraysh. Also, the slaves of Muhammad and his followers were constantly increasing as the result of those who were captured in wars and not only by purchase. This should alert those who have accepted Islam - the Muslims of New York, Chicago, Georgia, Detroit, Los Angeles as well as all the Africans and all Muslims of the world. Even among the Arabs are Muslims who are not aware of these facts concerning Muhammad. Sadly, this is only a small part of the facts of which they are unaware concerning Muhammad.
The Names of Muhammad's Slaves
A) Male Slaves:
Ibn Qayyim al-Jawziyya relies always on the prophet's biographies written by great ancient scholars. Therefore, he is regarded by Muslims as an authority, a primary source and a leader among the students of the Islamic religion. This scholar tells us in his book, "Zad al-Ma'ad" (part 1, pp. 114, 115, and 116), the following,
"These are the names of Muhammad's male slaves: Yakan Abu Sharh, Aflah, 'Ubayd, Dhakwan, Tahman, Mirwan, Hunayn, Sanad, Fadala Yamamin, Anjasha al-Hadi, Mad'am, Karkara, Abu Rafi', Thawban, Ab Kabsha, Salih, Rabah, Yara Nubyan, Fadila, Waqid, Mabur, Abu Waqid, Kasam, Abu 'Ayb, Abu Muwayhiba, Zayd Ibn Haritha, and also a black slave called Mahran, who was re-named (by Muhammad) Safina (`ship').
He himself relates his own story; he says:
"The apostle of God and his companions went on a trip. (When) their belongings became too heavy for them to carry, Muhammad told me, `Spread your garment.' They filled it with their belongings, then they put it on me. The apostle of God told me, `Carry (it), for you are a ship.' Even if I was carrying the load of six or seven donkeys while we were on a journey, anyone who felt weak would throw his clothes or his shield or his sword on me so I would carry that, a heavy load. The prophet told me, `You are a ship"' (refer to Ibn Qayyim, pp. 115-116; al-Hulya, Vol. 1, p. 369, quoted from Ahmad 5:222).
The story shows their ruthlessness and does not need explanation or clarification. The ill treatment Muhammad and his companions made of Mahran is very repulsive. Ibn Qayyim al-Jawziyya is not the only one who recorded this episode and the list of names of Muhammad's slaves. The Tabari also (in his Chronicles, Volume 2 p. 216, 217, 218) presents us with these accounts. No one among the contemporary Muslim leaders denies these matters, especially if he is faced with the Tabari's and Ibn Qayyim al-Jawziyya's records.
Still, in regard to Muhammad's slave Zayd Ibn Haritha, Muhammad set him free and adopted him, then he married him to his (Muhammad's) cousin Zaynab. Later Zayd divorced her after he realized that Muhammad was captivated by her. The scandalous story is documented by verses in the Qur'an, and Muslim scholars admit it.
B) Maid Slaves:
In this same Section (One, p. 116), Ibn Qayyim al-Jawziyya as well as other Muslim authors of chronicles recorded the list of names of Muhammad's maid-slaves. They are Salma Um Rafi', Maymuna daughter of Abu Asib, Maymuna daughter of Sa'd, Khadra, Radwa, Razina, Um Damira, Rayhana, Mary the Coptic, in addition to two other maid-slaves, one of them given to him as a present by his cousin, Zaynab, and the other one captured in a war.
For beginners, what makes you believe Ibn Qayyim al-Jawziyya is a reknowned scholar. His qualifications are not much different from those of most scholars. Being a Human who was born nearly 700 years after the Death of Muhammad(saws0 his sources of information are the sme as those used by numerous other scholars. As he was a Sufi, I believe he probably was a very quiet and peaceful individual and I do like his peaceful views of Islam. However, I do not find anything that distinguishes him as being an expert on the life of Muhammad(saws0 and he is no more accurate that the sum of his sources, which do contain errors.
Slaves during the time of Muhammad(saws) were the minimum wage laborer of the era. Muhammad(saws) did teach they were to be treated fairly and 'like Brothers" Some interesting things that are not mentioned in any Ahadith. The type of house Muhammad(saws) lived in. What duties he would have had for a slave to do. Instead we have mention of how one should treat slaves as brothers and sister or as our children
Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any case I advise you to help them.
Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: "The prayer! The prayer! Fear Allah concerning your slaves ! "
Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 158.
· Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.' "
Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 188.
· Sallam ibn 'Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them."
Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 190.
· Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "The slave has his food and clothing. Do not burden a slave with work which he is incapable of doing."
Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 192.
Not one of you should [ when introducing someone ] say ‘This is my slave’ , ‘This is my concubine’. He should call them ‘my daughter’ or ‘my son’ or ‘my brother’.
Source: Ibn Hanbal, Musnad, 2 ,4
It should be noted that Muhammad(Saws) bought more slaves than he sold. This is because he usually freed slaves after buying them
It is not righteousness that you turn your faces toward East or West; but it is righteousness . . . to spend of your substance . . . for the ransom of slaves. (2:177)
Never should a Believer kill a Believer; but (if it so happens) by mistake, (compensation is due): if one (so) kills a Believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family . . . For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah. (4:92)
Allah will not call you to account for what is futile in your oaths, but will call you to account for your deliberate oaths: for expiation, feed ten indigent persons . . . or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. (5:89)
Alms are for the poor and the needy, and those employed to administer the (funds); . . . for those in bondage and in debt . . . (9:60)
But for those who divorce their wives . . . then wish to go back on the words they uttered, - (it is ordained that such a one) should free a slave before they touch each other: this you are admonished to perform . . . And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones. (58:3-4)
Verily We have created Man into toil and struggle. . . . And what will explain to you the path that is steep? - (It is freeing the bondman . . . (90:4-13)
Bukhari Volume 3, Book 34, Number 351:
Narrated Jabir bin Abdullah:
A man decided that a slave of his would be manumitted after his death and later on he was in need of money, so the Prophet took the slave and said, "Who will buy this slave from me?" Nu'aim bin 'Abdullah bought him for such and such price and the Prophet gave him the slave.
"Then the apostle sent Sa-d b. Zayd al-Ansari, brother of Abdu'l-Ashal with some of the captive women of Banu Qurayza to Najd and he sold them for horses and weapons." (Ibn Ishaq/Hisham/Hisham 693)
Bukhari (62:137) - Gives an account of women taken as slaves in battle by Muhammad's men after their husbands and fathers were killed. The woman were raped with Muhammad's approval.
The apostle gave Ali a girl called Rayta; and he gave Uthman a girl called Zaynab; and he gave Umar a girl whom Umar gave to his son Abdullah. (Ibn Ishaq/Hisham 878)
Captive women were passed out like party favors.
Bukhari Volume 3, Book 47, Number 765:
Narrated Kurib:
the freed slave of Ibn 'Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, "Do you know, O Allah's Apostle, that I have manumitted my slave-girl?" He said, "Have you really?" She replied in the affirmative. He said, "You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles."
Bukhari Volume 3, Book 34, Number 431:
Narrated Anas:
Amongst the captives was Safiya. First she was given to Dihya Al-Kalbi and then to the Prophet.
Bukhari Volume 3, Book 34, Number 432:
Narrated Abu Said Al-Khudri:
that while he was sitting with Allah's Apostle he said, "O Allah's Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interruptus?" The Prophet said, "Do you really do that? It is better for you not to do coitus interruptus. A soul that which Allah has destined to exist will surely come into existence.
Muhammed let his men rape women and told them it did not matter if they ejaculated into them before selling them.
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freeing the bondman . . . (90:4-13) 
