[Machine] This passage is in Arabic and it does not have a clear meaning as it seems to be incomplete. It mentions a person named "Thawri" who discusses something about Aisha. The passage also mentions that Aisha's husband was free from the statement of someone named "Aswad" rather than Aisha herself. However, without more context, it is difficult to understand the precise meaning of the passage.  

وَلِي كَذَا وَكَذَا هَكَذَا أَدْرَجَهُ الثَّوْرِيُّ فِي الْحَدِيثِ عَنْ عَائِشَةَ ؓ وَقَوْلُهُ كَانَ زَوْجُهَا حُرًّا مِنْ قَوْلِ الْأَسْوَدِ لَا مِنْ قَوْلِ عَائِشَةَ ؓ بِدَلِيلِ مَا  

[Machine] "The Messenger of Allah, I have bought a slave girl to set her free, and her family insists on her loyalty. He said, free her, for loyalty is only for the one who frees or pays the price. So, she was bought and set free. Then she was given a choice, and she chose herself. She said, if I am given such and such, I would not be with him. Al-Aswad said, and her husband was a free man."  

رَسُولَ اللهِ إِنِّي اشْتَرَيْتُ بَرِيرَةَ لِأُعْتِقَهَا وَإِنَّ أَهْلَهَا يَشْتَرِطُونَ وَلَاءَهَا فَقَالَ أَعْتِقِيهَا فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ أَوْ لِمَنْ أَعْطَى الثَّمَنَ قَالَ فَاشْتَرَتْهَا فَأَعْتَقَتْهَا قَالَ وَخُيِّرَتْ فَاخْتَارَتْ نَفْسَهَا فَقَالَتْ لَوْ أُعْطِيتُ كَذَا وَكَذَا مَا كُنْتُ مَعَهُ قَالَ الْأَسْوَدُ وَكَانَ زَوْجُهَا حُرًّا 14276 وَأَخْبَرَنَا أَبُو عَمْرٍو الْأَدِيبُ أنبأ أَبُو بَكْرٍ الْإِسْمَاعِيلِيُّ أَخْبَرَنِي الْحَسَنُ بْنُ سُفْيَانَ ثنا إِبْرَاهِيمُ بْنُ الْحَجَّاجِ النِّيلِيُّ إِمْلَاءً مِنْ كِتَابِهِ ثنا أَبُو عَوَانَةَ فَذَكَرَهُ بِنَحْوِهِ وَفِي آخِرِهِ وَقَالَ الْأَسْوَدُ وَكَانَ زَوْجُهَا حُرًّا  

[Machine] Buy it, for loyalty is only for those who set it free and choose it from their spouse. So she chose herself and her husband was free. And the Prophet ﷺ was given meat, and it was said: "This is from what you give in charity to Barirah". He said: "It is for her a charity, and for us a gift." This is how Abu Dawood Al-Tayalisi included it, and some narrators from Shu'bah in the hadith. And some of them attributed it to Ibrahim and some to Al-Hakam.  

اشْتَرِيهَا فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ وَخَيَّرَهَا مِنْ زَوْجِهَا فَاخْتَارَتْ نَفْسَهَا وَكَانَ زَوْجُهَا حُرًّا وَأُتِيَ النَّبِيُّ ﷺ بِلَحْمٍ فَقِيلَ هَذَا مِمَّا تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ قَالَ هُوَ لَهَا صَدَقَةٌ وَلَنَا هَدِيَّةٌ هَكَذَا أَدْرَجَهُ أَبُو دَاوُدَ الطَّيَالِسِيُّ وَبَعْضُ الرُّوَاةِ عَنْ شُعْبَةَ فِي الْحَدِيثِ وَقَدْ جَعَلَهُ بَعْضُهُمْ مِنْ قَوْلِ إِبْرَاهِيمَ وَبَعْضُهُمْ مِنْ قَوْلِ الْحَكَمِ  

[Machine] Aisha said, "That belonged to the Messenger of Allah ﷺ , so the Messenger of Allah ﷺ said, 'Buy it, for loyalty belongs to the one who emancipates.' Aisha said, 'And the Messenger of Allah ﷺ was given some meat, so I said, 'This is something that can be given as charity to Barira.' The Messenger of Allah ﷺ said, 'It is a gift for her, and we have a gift too.' Al-Hakam said, 'Ibrahim, her husband, was a free man, and she was given the choice between him and her husband.'"  

عَائِشَةُ ذَلِكَ لِرَسُولِ اللهِ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ اشْتَرِيهَا فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ قَالَتْ عَائِشَةُ ؓ وَأُتِيَ رَسُولُ اللهِ ﷺ بِلَحْمٍ فَقُلْتُ هَذَا مِمَّا تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ فَقَالَ رَسُولُ اللهِ ﷺ هُوَ لَهَا صَدَقَةٌ وَلَنَا هَدِيَّةٌ قَالَ الْحَكَمُ قَالَ إِبْرَاهِيمُ وَكَانَ زَوْجُهَا حُرًّا فَخُيِّرَتْ مِنْ زَوْجِهَا  

[Machine] And the people said, "Indeed, he was a slave."  

وَقَالَ النَّاسُ إِنَّهُ كَانَ عَبْدًا  

[Machine] Abu Ja'far al-Razi mentioned the narration of the group from Thawri and Al-A'mash, which contradicts what was mentioned before. And relying on what was previously mentioned, with the help of Allah, 14282. And Abu Abdullah al-Hafiz informed us that Abu al-Hasan al-Taraifi said, "I heard Uthman ibn Saeed al-Darimi say, 'I heard Ali ibn al-Madinah say to us, which of the two do you consider more reliable, Uroh or Ibrahim over Aswad?'" Then Ali said, "The people of Hijaz consider Uroh and its equivalent from the people of Hijaz to be more reliable than the narration of the people of Kufa, with the help of Allah. Allah knows best what is correct."  

أَبُو جَعْفَرٍ الرَّازِيُّ فَذَكَرَاهُ وَلَيْسَ ذَلِكَ بِشَيْءٍ مِنْ هَذَيْنِ الْوَجْهَيْنِ فَرِوَايَةُ الْجَمَاعَةِ عَنِ الثَّوْرِيِّ وَالْأَعْمَشِ بِخِلَافِ ذَلِكَ وَالِاعْتِمَادُ عَلَى مَا سَبَقَ ذِكْرُهُ وَبِاللهِ التَّوْفِيقُ 14282 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ أَبُو الْحَسَنِ الطَّرَائِفِيُّ قَالَ سَمِعْتُ عُثْمَانَ بْنَ سَعِيدٍ الدَّارِمِيَّ يَقُولُ سَمِعْتُ عَلِيًّا يَعْنِي ابْنَ الْمَدِينِيِّ يَقُولُ لَنَا أَيُّهُمَا تَرَوْنَ أَثْبَتُ عُرْوَةُ أَوْ إِبْرَاهِيمُ عَنِ الْأَسْوَدِ؟ ثُمَّ قَالَ عَلِيٌّ أَهْلُ الْحِجَازِ أَثْبَتُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ يُرِيدُ عَلِيٌّ رِوَايَةَ عُرْوَةَ وَأَمْثَالِهِ مِنْ أَهْلِ الْحِجَازِ أَصَحُّ مِنْ رِوَايَةِ أَهْلِ الْكُوفَةِ وَبِاللهِ التَّوْفِيقُ وَاللهُ سُبْحَانَهُ أَعْلَمُ بِالصَّوَابِ