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The hadith:

قال الله ثلاثة أنا خصمهم يوم القيامة... ورجل باع حرا فأكل ثمنه

Allah says, 'I will be against three persons on the Day of Resurrection: ... One who sells a free person (as a slave) and eats the price ... '

^{— Bukhari}

This is a condemnation and hence a prohibition of the sale of a free person.

Note that حر (free) is a general category which includes a free Muslim by default. A Harbi non-Muslim is an excluded from it because of other evidence such as the enslavement of Banu Quraiza, Banu Mustaliq, Banu Fazara the captives of Khyber, Awtas etc. However there is no evidence to exclude a free Muslim from this prohibition hence it is forbidden to sell a free Muslim according to this hadith. When one text is general and the other is specific then they are combined to arrive at a ruling which satisfies both.

Also note that while the hadith forbids sale any other benefit derived would also be forbidden by analogy. For example if one enslaves a free Muslim but utilizes him as a personal servant rather than selling him then this too is forbidden as it is taking benefit at their expense similar to sale.

The ahadith:

كل المسلم على المسلم حرام ماله وعرضه ودمه

Everything of a Muslim is sacred to a Muslim : his property, honour and blood.

^{— Abu Dawud, Muslim}

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ... فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshiped but Allah and that Muhammad is Allah's Messenger ... so if they perform that, then they save their lives and property from me except for Islamic laws

^{— Bukhari}

This proves that everything of a Muslim including life, property and honor is by default sacred and hence can not be taken without a legal right. Freedom is a part of everything. Further freedom is inclusive of and more important than property since after enslavement a person can not own any property in reality and whatever he has comes under the ownership of and and can be taken by his owner.

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

^{— Quran 16:75}

ومن ابتاع عبدا فماله للذي باعه إلا أن يشترط المبتاع

He who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

^{— Bukhari}

The hadith and Ijma' regarding the treatment of armed Muslim rebels:

قال رسول الله ‏- صلى الله عليه وسلم ‏- هل تدري يا ابن أم عبد, كيف حكم الله فيمن بغى من هذه الأمة , قال: الله ورسوله أعلم.‏ قال: لا يجهز على جريحها, ولا يقتل أسيرها, ولا يطلب هاربها, ولا يقسم فيؤها

The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best.

He said: "A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims)."

^{— Bulugh al-Maram}

وقد اتفق الفقهاء على عدم جواز سبي نساء البغاة وذراريهم ... ويتفق الفقهاء على عدم استرقاق أسرى البغاة

The jurists are agreed that it is forbidden to enslave the women and children of rebels ... And the jurists are agreed that it is forbidden to enslave rebel prisoners

^{— Mawsoo’ah al-Fiqhiyyah}

The state of war against disbelievers and the resulting booty is the means of enslavement in Islam. This proves that the same does not extend to wars between Muslims themselves.

The ahadith and Ijma' on a harbi disbeliever who accepts Islam:

قال إني مسلم ‏.‏ قال لو قلتها وأنت تملك أمرك أفلحت كل الفلاح

The prisoner said: "I am a Muslim",

Whereupon the Prophet ﷺ said: "Had you said this when you had been the master of yourself, you would have gained every success."

^{— Muslim}

وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال - أو خلال - فأيتهن ما أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them.

^{— Muslim}

أسلم تسلم

If you accept Islam you will be safe

^{— Bukhari and Muslim}

واتفقوا أن الحربي الذي يسلم في أرض الحرب ويخرج الينا مختارا قبل أن يؤسر أنه لا يحل قتله ولا أن يسترق

There is agreement that if a Harbi accepts Islam and comes out to us voluntarily before he is captured then it is not permitted to kill him nor to enslave him

^{— Maratib al-Ijma'}

This proves that even if a person from the Dar al-Harb accepts Islam before capture then he is safe and can not be harmed, including the harm of enslavement.

The verse:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

^{— Quran 2:280}

Because this verse abrogates enslavement for the inability to repay a debt, which was one of the sources of enslavement beforehand - see Tafsir al-Qurtubi,

The verse:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah.

^{— Quran 5:38}

Because this verse abrogates enslavement as a punishment for theft which was one of the sources of slavery beforehand - see Quran 12:74-75 and Tafsir al-Qurtubi.

The hadith:

قال الله ثلاثة أنا خصمهم يوم القيامة... ورجل باع حرا فأكل ثمنه

Allah says, 'I will be against three persons on the Day of Resurrection: ... One who sells a free person (as a slave) and eats the price ... '

^{— Bukhari}

This is a condemnation and hence a prohibition of the sale of a free person.

Note that حر (free) is a general category which includes a free Muslim by default. A Harbi non-Muslim is an excluded from it because of other evidence such as the enslavement of Banu Quraiza, Banu Mustaliq, Banu Fazara the captives of Khyber, Awtas etc. However there is no evidence to exclude a free Muslim from this prohibition hence it is forbidden to sell a free Muslim according to this hadith. When one text is general and the other is specific then they are combined to arrive at a ruling which satisfies both.

Also note that while the hadith forbids sale any alternate benefit derived would also be forbidden by analogy. For example if one enslaves a free Muslim but utilizes him as a personal servant rather than selling him then this too is forbidden as it is taking benefit at their expense similar to sale. This is also corroborated by the hadith:

ثلاثة لا تقبل لهم صلاة ... ومن اعتبد محررا

There are three whose prayer are not accepted: ... and one who enslaves a freed person.

^{— Ibn Majah}

Also note that sale, including the sale of a slave is permissible and so is consuming the price earned from a sale. Hence the root of the prohibition is that it is the sale of a 'free' person i.e. enslavement.

The ahadith:

كل المسلم على المسلم حرام ماله وعرضه ودمه

Everything of a Muslim is sacred to a Muslim : his property, honour and blood.

^{— Abu Dawud, Muslim}

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ... فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshiped but Allah and that Muhammad is Allah's Messenger ... so if they perform that, then they save their lives and property from me except for Islamic laws

^{— Bukhari}

This proves that everything of a Muslim including life, property and honor is by default sacred and hence can not be taken without a legal right. Freedom is a part of everything. Further freedom is inclusive of and more important than property since after enslavement a person can not own any property in reality and whatever he has comes under the ownership of and and can be taken by his owner.

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

^{— Quran 16:75}

ومن ابتاع عبدا فماله للذي باعه إلا أن يشترط المبتاع

He who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

^{— Bukhari}

The hadith and Ijma' regarding the treatment of armed Muslim rebels:

قال رسول الله ‏- صلى الله عليه وسلم ‏- هل تدري يا ابن أم عبد, كيف حكم الله فيمن بغى من هذه الأمة , قال: الله ورسوله أعلم.‏ قال: لا يجهز على جريحها, ولا يقتل أسيرها, ولا يطلب هاربها, ولا يقسم فيؤها

The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best.

He said: "A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims)."

^{— Bulugh al-Maram}

وقد اتفق الفقهاء على عدم جواز سبي نساء البغاة وذراريهم ... ويتفق الفقهاء على عدم استرقاق أسرى البغاة

The jurists are agreed that it is forbidden to enslave the women and children of rebels ... And the jurists are agreed that it is forbidden to enslave rebel prisoners

^{— Mawsoo’ah al-Fiqhiyyah}

The state of war against disbelievers and the resulting booty is the means of enslavement in Islam. This proves that the same does not extend to wars between Muslims themselves.

The ahadith and Ijma' on a harbi disbeliever who accepts Islam:

قال إني مسلم ‏.‏ قال لو قلتها وأنت تملك أمرك أفلحت كل الفلاح

The prisoner said: "I am a Muslim",

Whereupon the Prophet ﷺ said: "Had you said this when you had been the master of yourself, you would have gained every success."

^{— Muslim}

وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال - أو خلال - فأيتهن ما أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them.

^{— Muslim}

أسلم تسلم

If you accept Islam you will be safe

^{— Bukhari and Muslim}

واتفقوا أن الحربي الذي يسلم في أرض الحرب ويخرج الينا مختارا قبل أن يؤسر أنه لا يحل قتله ولا أن يسترق

There is agreement that if a Harbi accepts Islam and comes out to us voluntarily before he is captured then it is not permitted to kill him nor to enslave him

^{— Maratib al-Ijma'}

This proves that even if a person from the Dar al-Harb accepts Islam before capture then he is safe and can not be harmed, including the harm of enslavement.

The verse:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

^{— Quran 2:280}

Because this verse abrogates enslavement for the inability to repay a debt, which was one of the sources of enslavement beforehand - see Tafsir al-Qurtubi,

The verse:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah.

^{— Quran 5:38}

Because this verse abrogates enslavement as a punishment for theft which was one of the sources of slavery beforehand - see Quran 12:74-75 and Tafsir al-Qurtubi.

The hadith:

قال الله ثلاثة أنا خصمهم يوم القيامة... ورجل باع حرا فأكل ثمنه

Allah says, 'I will be against three persons on the Day of Resurrection: ... One who sells a free person (as a slave) and eats the price ... '

^{— Bukhari}

This is a condemnation and hence a prohibition of the sale of a free person.

Note that حر (free) is a general category which includes a free Muslim by default. A Harbi non-Muslim is an excluded from it because of other evidence such as the enslavement of Banu Quraiza, Banu Mustaliq, Banu Fazara the captives of Khyber, Awtas etc. However there is no evidence to exclude a free Muslim from this prohibition hence it is forbidden to sell a free Muslim according to this hadith. When one text is general and the other is specific then they are combined to arrive at a ruling which satisfies both.

The ahadith:

كل المسلم على المسلم حرام ماله وعرضه ودمه

Everything of a Muslim is sacred to a Muslim : his property, honour and blood.

^{— Abu Dawud, Muslim}

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ... فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshiped but Allah and that Muhammad is Allah's Messenger ... so if they perform that, then they save their lives and property from me except for Islamic laws

^{— Bukhari}

This proves that everything of a Muslim including life, property and honor is by default sacred and hence can not be taken without a legal right. Freedom is a part of everything. Further freedom is inclusive of and more important than property since after enslavement a person can not own any property in reality and whatever he has comes under the ownership of and and can be taken by his owner.

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

^{— Quran 16:75}

ومن ابتاع عبدا فماله للذي باعه إلا أن يشترط المبتاع

He who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

^{— Bukhari}

The hadith and Ijma' regarding the treatment of armed Muslim rebels:

قال رسول الله ‏- صلى الله عليه وسلم ‏- هل تدري يا ابن أم عبد, كيف حكم الله فيمن بغى من هذه الأمة , قال: الله ورسوله أعلم.‏ قال: لا يجهز على جريحها, ولا يقتل أسيرها, ولا يطلب هاربها, ولا يقسم فيؤها

The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best.

He said: "A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims)."

^{— Bulugh al-Maram}

وقد اتفق الفقهاء على عدم جواز سبي نساء البغاة وذراريهم ... ويتفق الفقهاء على عدم استرقاق أسرى البغاة

The jurists are agreed that it is forbidden to enslave the women and children of rebels ... And the jurists are agreed that it is forbidden to enslave rebel prisoners

^{— Mawsoo’ah al-Fiqhiyyah}

The state of war against disbelievers and the resulting booty is the means of enslavement in Islam. This proves that the same does not extend to wars between Muslims themselves.

The ahadith and Ijma' on a harbi disbeliever who accepts Islam:

قال إني مسلم ‏.‏ قال لو قلتها وأنت تملك أمرك أفلحت كل الفلاح

The prisoner said: "I am a Muslim",

Whereupon the Prophet ﷺ said: "Had you said this when you had been the master of yourself, you would have gained every success."

^{— Muslim}

وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال - أو خلال - فأيتهن ما أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them.

^{— Muslim}

أسلم تسلم

If you accept Islam you will be safe

^{— Bukhari and Muslim}

واتفقوا أن الحربي الذي يسلم في أرض الحرب ويخرج الينا مختارا قبل أن يؤسر أنه لا يحل قتله ولا أن يسترق

There is agreement that if a Harbi accepts Islam and comes out to us voluntarily before he is captured then it is not permitted to kill him nor to enslave him

^{— Maratib al-Ijma'}

This proves that even if a person from the Dar al-Harb accepts Islam before capture then he is safe and can not be harmed, including the harm of enslavement.

The verse:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

^{— Quran 2:280}

Because this verse abrogates enslavement for the inability to repay a debt, which was one of the sources of enslavement beforehand - see Tafsir al-Qurtubi,

The verse:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah.

^{— Quran 5:38}

Because this verse abrogates enslavement as a punishment for theft which was one of the sources of slavery beforehand - see Quran 12:74-75 and Tafsir al-Qurtubi.

The hadith:

قال الله ثلاثة أنا خصمهم يوم القيامة... ورجل باع حرا فأكل ثمنه

Allah says, 'I will be against three persons on the Day of Resurrection: ... One who sells a free person (as a slave) and eats the price ... '

^{— Bukhari}

This is a condemnation and hence a prohibition of the sale of a free person.

Note that حر (free) is a general category which includes a free Muslim by default. A Harbi non-Muslim is an excluded from it because of other evidence such as the enslavement of Banu Quraiza, Banu Mustaliq, Banu Fazara the captives of Khyber, Awtas etc. However there is no evidence to exclude a free Muslim from this prohibition hence it is forbidden to sell a free Muslim according to this hadith. When one text is general and the other is specific then they are combined to arrive at a ruling which satisfies both.

Also note that while the hadith forbids sale any other benefit derived would also be forbidden by analogy. For example if one enslaves a free Muslim but utilizes him as a personal servant rather than selling him then this too is forbidden as it is taking benefit at their expense similar to sale.

The ahadith:

كل المسلم على المسلم حرام ماله وعرضه ودمه

Everything of a Muslim is sacred to a Muslim : his property, honour and blood.

^{— Abu Dawud, Muslim}

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ... فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshiped but Allah and that Muhammad is Allah's Messenger ... so if they perform that, then they save their lives and property from me except for Islamic laws

^{— Bukhari}

This proves that everything of a Muslim including life, property and honor is by default sacred and hence can not be taken without a legal right. Freedom is a part of everything. Further freedom is inclusive of and more important than property since after enslavement a person can not own any property in reality and whatever he has comes under the ownership of and and can be taken by his owner.

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

^{— Quran 16:75}

ومن ابتاع عبدا فماله للذي باعه إلا أن يشترط المبتاع

He who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

^{— Bukhari}

The hadith and Ijma' regarding the treatment of armed Muslim rebels:

قال رسول الله ‏- صلى الله عليه وسلم ‏- هل تدري يا ابن أم عبد, كيف حكم الله فيمن بغى من هذه الأمة , قال: الله ورسوله أعلم.‏ قال: لا يجهز على جريحها, ولا يقتل أسيرها, ولا يطلب هاربها, ولا يقسم فيؤها

The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best.

He said: "A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims)."

^{— Bulugh al-Maram}

وقد اتفق الفقهاء على عدم جواز سبي نساء البغاة وذراريهم ... ويتفق الفقهاء على عدم استرقاق أسرى البغاة

The jurists are agreed that it is forbidden to enslave the women and children of rebels ... And the jurists are agreed that it is forbidden to enslave rebel prisoners

^{— Mawsoo’ah al-Fiqhiyyah}

The state of war against disbelievers and the resulting booty is the means of enslavement in Islam. This proves that the same does not extend to wars between Muslims themselves.

The ahadith and Ijma' on a harbi disbeliever who accepts Islam:

قال إني مسلم ‏.‏ قال لو قلتها وأنت تملك أمرك أفلحت كل الفلاح

The prisoner said: "I am a Muslim",

Whereupon the Prophet ﷺ said: "Had you said this when you had been the master of yourself, you would have gained every success."

^{— Muslim}

وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال - أو خلال - فأيتهن ما أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them.

^{— Muslim}

أسلم تسلم

If you accept Islam you will be safe

^{— Bukhari and Muslim}

واتفقوا أن الحربي الذي يسلم في أرض الحرب ويخرج الينا مختارا قبل أن يؤسر أنه لا يحل قتله ولا أن يسترق

There is agreement that if a Harbi accepts Islam and comes out to us voluntarily before he is captured then it is not permitted to kill him nor to enslave him

^{— Maratib al-Ijma'}

This proves that even if a person from the Dar al-Harb accepts Islam before capture then he is safe and can not be harmed, including the harm of enslavement.

The verse:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

^{— Quran 2:280}

Because this verse abrogates enslavement for the inability to repay a debt, which was one of the sources of enslavement beforehand - see Tafsir al-Qurtubi,

The verse:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah.

^{— Quran 5:38}

Because this verse abrogates enslavement as a punishment for theft which was one of the sources of slavery beforehand - see Quran 12:74-75 and Tafsir al-Qurtubi.

The hadith:

قال الله ثلاثة أنا خصمهم يوم القيامة... ورجل باع حرا فأكل ثمنه

Allah says, 'I will be against three persons on the Day of Resurrection: ... One who sells a free person (as a slave) and eats the price ,,, '

^{— Bukhari}

This is a condemnation and hence a prohibition of the sale of a free person as a slave hence by extension a prohibition of enslavement itself.

The ahadith:

كل المسلم على المسلم حرام ماله وعرضه ودمه

Everything of a Muslim is sacred to a Muslim : his property, honour and blood.

^{— Abu Dawud, Muslim}

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ... فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshiped but Allah and that Muhammad is Allah's Messenger ... so if they perform that, then they save their lives and property from me except for Islamic laws

^{— Bukhari}

This proves that everything of a Muslim including life, property and honor is by default sacred and hence can not be taken without a legal right. Freedom is a part of everything. Further freedom is inclusive of and more important than property since after enslavement a person can not own any property in reality and whatever he has comes under the ownership of and and can be taken by his owner.

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

^{— Quran 16:75}

ومن ابتاع عبدا فماله للذي باعه إلا أن يشترط المبتاع

He who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

^{— Bukhari}

The hadith and Ijma' regarding the treatment of armed Muslim rebels:

قال رسول الله ‏- صلى الله عليه وسلم ‏- هل تدري يا ابن أم عبد, كيف حكم الله فيمن بغى من هذه الأمة , قال: الله ورسوله أعلم.‏ قال: لا يجهز على جريحها, ولا يقتل أسيرها, ولا يطلب هاربها, ولا يقسم فيؤها

The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best.

He said: "A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims)."

^{— Bulugh al-Maram}

وقد اتفق الفقهاء على عدم جواز سبي نساء البغاة وذراريهم ... ويتفق الفقهاء على عدم استرقاق أسرى البغاة

The jurists are agreed that it is forbidden to enslave the women and children of rebels ... And the jurists are agreed that it is forbidden to enslave rebel prisoners

^{— Mawsoo’ah al-Fiqhiyyah}

The state of war against disbelievers and the resulting booty is the means of enslavement in Islam. This proves that the same does not extend to wars between Muslims themselves.

The ahadith and Ijma' on a harbi disbeliever who accepts Islam:

قال إني مسلم ‏.‏ قال لو قلتها وأنت تملك أمرك أفلحت كل الفلاح

The prisoner said: "I am a Muslim",

Whereupon the Prophet ﷺ said: "Had you said this when you had been the master of yourself, you would have gained every success."

^{— Muslim}

وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال - أو خلال - فأيتهن ما أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them.

^{— Muslim}

أسلم تسلم

If you accept Islam you will be safe

^{— Bukhari and Muslim}

واتفقوا أن الحربي الذي يسلم في أرض الحرب ويخرج الينا مختارا قبل أن يؤسر أنه لا يحل قتله ولا أن يسترق

There is agreement that if a Harbi accepts Islam and comes out to us voluntarily before he is captured then it is not permitted to kill him nor to enslave him

^{— Maratib al-Ijma'}

This proves that even if a person from the Dar al-Harb accepts Islam before capture then he is safe and can not be harmed, including the harm of enslavement.

The verse:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

^{— Quran 2:280}

Because this verse abrogates enslavement for the inability to repay a debt, which was one of the sources of enslavement beforehand - see Tafsir al-Qurtubi,

The verse:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah.

^{— Quran 5:38}

Because this verse abrogates enslavement as a punishment for theft which was one of the sources of slavery beforehand - see Quran 12:74-75 and Tafsir al-Qurtubi.

The hadith:

قال الله ثلاثة أنا خصمهم يوم القيامة... ورجل باع حرا فأكل ثمنه

Allah says, 'I will be against three persons on the Day of Resurrection: ... One who sells a free person (as a slave) and eats the price ... '

^{— Bukhari}

This is a condemnation and hence a prohibition of the sale of a free person.

Note that حر (free) is a general category which includes a free Muslim by default. A Harbi non-Muslim is an excluded from it because of other evidence such as the enslavement of Banu Quraiza, Banu Mustaliq, Banu Fazara the captives of Khyber, Awtas etc. However there is no evidence to exclude a free Muslim from this prohibition hence it is forbidden to sell a free Muslim according to this hadith. When one text is general and the other is specific then they are combined to arrive at a ruling which satisfies both.

The ahadith:

كل المسلم على المسلم حرام ماله وعرضه ودمه

Everything of a Muslim is sacred to a Muslim : his property, honour and blood.

^{— Abu Dawud, Muslim}

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ... فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshiped but Allah and that Muhammad is Allah's Messenger ... so if they perform that, then they save their lives and property from me except for Islamic laws

^{— Bukhari}

This proves that everything of a Muslim including life, property and honor is by default sacred and hence can not be taken without a legal right. Freedom is a part of everything. Further freedom is inclusive of and more important than property since after enslavement a person can not own any property in reality and whatever he has comes under the ownership of and and can be taken by his owner.

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

^{— Quran 16:75}

ومن ابتاع عبدا فماله للذي باعه إلا أن يشترط المبتاع

He who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

^{— Bukhari}

The hadith and Ijma' regarding the treatment of armed Muslim rebels:

قال رسول الله ‏- صلى الله عليه وسلم ‏- هل تدري يا ابن أم عبد, كيف حكم الله فيمن بغى من هذه الأمة , قال: الله ورسوله أعلم.‏ قال: لا يجهز على جريحها, ولا يقتل أسيرها, ولا يطلب هاربها, ولا يقسم فيؤها

The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best.

He said: "A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims)."

^{— Bulugh al-Maram}

وقد اتفق الفقهاء على عدم جواز سبي نساء البغاة وذراريهم ... ويتفق الفقهاء على عدم استرقاق أسرى البغاة

The jurists are agreed that it is forbidden to enslave the women and children of rebels ... And the jurists are agreed that it is forbidden to enslave rebel prisoners

^{— Mawsoo’ah al-Fiqhiyyah}

The state of war against disbelievers and the resulting booty is the means of enslavement in Islam. This proves that the same does not extend to wars between Muslims themselves.

The ahadith and Ijma' on a harbi disbeliever who accepts Islam:

قال إني مسلم ‏.‏ قال لو قلتها وأنت تملك أمرك أفلحت كل الفلاح

The prisoner said: "I am a Muslim",

Whereupon the Prophet ﷺ said: "Had you said this when you had been the master of yourself, you would have gained every success."

^{— Muslim}

وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال - أو خلال - فأيتهن ما أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them.

^{— Muslim}

أسلم تسلم

If you accept Islam you will be safe

^{— Bukhari and Muslim}

واتفقوا أن الحربي الذي يسلم في أرض الحرب ويخرج الينا مختارا قبل أن يؤسر أنه لا يحل قتله ولا أن يسترق

There is agreement that if a Harbi accepts Islam and comes out to us voluntarily before he is captured then it is not permitted to kill him nor to enslave him

^{— Maratib al-Ijma'}

This proves that even if a person from the Dar al-Harb accepts Islam before capture then he is safe and can not be harmed, including the harm of enslavement.

The verse:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

^{— Quran 2:280}

Because this verse abrogates enslavement for the inability to repay a debt, which was one of the sources of enslavement beforehand - see Tafsir al-Qurtubi,

The verse:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah.

^{— Quran 5:38}

Because this verse abrogates enslavement as a punishment for theft which was one of the sources of slavery beforehand - see Quran 12:74-75 and Tafsir al-Qurtubi.