Apostate prophet exposes another Islamic gem; reforming war prisonners?

In answer to the video "Islamic Slavery"

Islam controlled slavery in such a way that it made the maintaining of a slave a great responsibility for the master, who had to show them so much care that in many cases when the slaves were set free they did not like to leave their masters. That is why within the Islamic community, it was seen as shockingly ungrateful for a slave to suddenly desert his guardians. It is in such context that the prophet reportedly condemned as kafir/denier a slave that unexpectedly deserts his guardian who did not harm him, but instead gave him shelter when he needed it and sustenance.

Another repercussion of the Islamic system of "slavery", is that when captured during a battle against Muslims, those prejudiced individuals whose aim really was to annihilate Islam by all means, suddenly find themselves under the guardianship of those they believe represent evil. Instead of being mistreated or even killed as they would have done had they captured Muslims instead, they benefit from strict regulations that guarantee their well-being. 

These people who, like in our days, were brainswashed with a distorted image of Islam, were shocked at seeing and experiencing the truth behind the scenes, benefiting from it, and how just and fair a social system it was as compared to their own society and how they themselves treated their slaves and war prisonners. They experienced the reality of divine justice and many converted. So by restricting the acquisition of slaves to war prisonners, Islam was (and is still in case war is waged on Muslims because of their religion) actually giving them a chance of reform by introducing them to a better system on all levels

8:70"say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give to you better than that which has been taken away from you and will forgive you, and Allah is Forgiving, Merciful".

The voluntary assimilation and conversion of war prisonners because of having witnessed Islam from within, parallels with what happened during the treaty of Hudaybiyyah. It provided a relative peace era on the Meccan front which allowed Islam to spread faster than it ever did, because it allowed Muslims and non-Muslims to visit eachother and interract on account of their family relationships and trade connections. Many Meccans started visiting Medina, and stayed there for months. They got acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims, and how they treated the prisonners of war, integrating them into the fabric of society. Islam gained many converts in its ranks during that period.

Under the hudaybiya treaty, any Muslim from Mecca fleeing to Medina where the Muslim community was established, had to be returned to the Meccans. It was in such circumstances that a person whom the prophet did not know was someone's slave, sought refuge with him. When the Meccan master came looking for him, he would not return until the prophet gave him 2 of his own, and of his, the Meccan's, choice. The 2 chosen by the Meccan were black. He chose the best in his sight and although the bargain was not ideal for the prophet, he showed that he valued his own much more than his opponents valued theirs. A report from Zad al Maad by ibn Qayyim, speaking of the prophet buying and selling slaves, gives a single example of such "transaction" which is none other than the one already spoken of by Bukhari above. As to the prophet buying slaves this is of course attested many times in the authentic reports, he bought them from other Muslims following their capture as war prisonners, to immediately emancipate them and set the example. The report from Zad al Maad gives other details which are dismissed by the hadith scholars, including Bukhari as inauthentic. This is mentionned in the footnotes of ibn Qayyim's complete version of Zad al Maad p163-165.

This sense of brotherhood which Islam gave the oppressed, helped gradually bring down social barriers. As a result, in the early periods of ISlam after the prophet, we see countless slaves with high political responsibilities, including the command of armies, governorship and judgeship. Not only in administration, we find theologians, commentators of the Quran, traditionists, jurists and authors who either were slaves or the children of the slaves or ex-slaves.