[Machine] The Prophet ﷺ captured the Banu Mustaliq, Hawazin, and other tribes of the Arabs as prisoners of war. He enslaved them and distributed them to the Muslims as slaves. Later, there was a disagreement among the scholars regarding the battle of Maghazi, and some of them claimed that when the Prophet ﷺ released the prisoners from the Hawazin tribe, he said, "If there was a full ransom for any of the Arabs, it would be for these people, but they are imprisoned and will be redeemed." Ash-Shafi'i said, "Whoever confirms this hadith claims that slavery does not apply to Arabs in general." This is also the opinion of Az-Zuhri, Sa'id ibn al-Musayyib, Ash-Sha'bi, and it is attributed to 'Umar ibn al-Khattab and 'Umar ibn 'Abdul Aziz.  

قَدْ سَبَى رَسُولُ اللهِ ﷺ بَنِي الْمُصْطَلِقِ وَهَوَازِنَ وَقَبَائِلَ مِنَ الْعَرَبِ وَأَجْرَى عَلَيْهِمُ الرِّقَّ حَتَّى مَنَّ عَلَيْهِمْ بَعْدُ فَاخْتَلَفَ أَهْلُ الْعِلْمِ بِالْمَغَازِي فَزَعَمَ بَعْضُهُمْ أَنَّ النَّبِيَّ ﷺ لَمَّا أَطْلَقَ سَبْيَ هَوَازِنَ قَالَ لَوْ كَانَ تَامًّا عَلَى أَحَدٍ مِنَ الْعَرَبِ سَبْيٌ لَتَمَّ عَلَى هَؤُلَاءِ وَلَكِنَّهُ إِسَارٌ وَفِدَاءٌ قَالَ الشَّافِعِيُّ فَمَنْ ثَبَّتَ هَذَا الْحَدِيثَ زَعَمَ أَنَّ الرِّقَّ لَا يَجْرِي عَلَى عَرَبِيٍّ بِحَالٍ وَهَذَا قَوْلُ الزُّهْرِيِّ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَالشَّعْبِيِّ وَيُرْوَى عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ  

[Machine] In the mawla, the concubine is married, her child is ransomed. And in the Arab culture, the concubine is married, her child is not ransomed, but his value is upon him. Al-Shafi'i said: "Whoever does not establish the hadith from the Prophet, ﷺ , has gone to the view that the Arabs and foreigners are equal, and that slavery applies to them as it applies to foreigners. And Allah knows best." Al-Rabi' said, and with this, Al-Shafi'i took it. Al-Shaykh said, "As for the narration about the Prophet, ﷺ , it is only mentioned by Al-Shafi'i in the old times from Muhammad, the son of 'Omar Al-Waqidi, from Musa ibn Muhammad ibn Ibrahim ibn Al-Harith, from his father, from Al-Saluli, from Mu'adh ibn Jabal, that the Prophet, ﷺ , said on the day of Hunayn: "If it were established on anyone from the Arabs, it would be a bond after today. But it is only a favor and settlement. And this isnad (chain of narration) is weak and cannot be relied upon, and as for the narration about it from 'Umar ibn al-Khattab, it is..."  

فِي الْمَوْلَى يَنْكِحُ الْأَمَةَ يُسْتَرَقُّ وَلَدُهُ وَفِي الْعَرَبِيِّ يَنْكِحُ الْأَمَةَ لَا يُسْتَرَقُّ وَلَدُهُ عَلَيْهِ قِيمَتُهُمْ قَالَ الشَّافِعِيُّ وَمَنْ لَمْ يُثْبِتِ الْحَدِيثَ عَنِ النَّبِيِّ ﷺ ذَهَبَ إِلَى أَنَّ الْعَرَبَ وَالْعَجَمَ سَوَاءٌ وَأَنَّهُ يَجْرِي عَلَيْهِمُ الرِّقُّ حَيْثُ جَرَى عَلَى الْعَجَمِ وَاللهُ أَعْلَمُ قَالَ الرَّبِيعُ وَبِهِ يَأْخُذُ الشَّافِعِيُّ رَحِمَهُ اللهُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ أَمَّا الرِّوَايَةُ فِيهِ عَنِ النَّبِيِّ ﷺ فَإِنَّمَا ذَكَرَهَا الشَّافِعِيُّ فِي الْقَدِيمِ عَنْ مُحَمَّدٍ هُوَ ابْنُ عُمَرَ الْوَاقِدِيُّ عَنْ مُوسَى بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ عَنْ أَبِيهِ عَنِ السَّلُولِيِّ عَنْ مُعَاذِ بْنِ جَبَلٍ ؓ أَنَّ النَّبِيَّ ﷺ قَالَ يَوْمَ حُنَيْنٍ لَوْ كَانَ ثَابِتًا عَلَى أَحَدٍ مِنَ الْعَرَبِ سِبَاءٌ بَعْدَ الْيَوْمِ لَثَبَتَ عَلَى هَؤُلَاءِ وَلَكِنْ إِنَّمَا هُوَ إِسَارٌ وَفِدَاءٌ وَهَذَا إِسْنَادٌ ضَعِيفٌ لَا يُحْتَجُّ بِمِثْلِهِ وَأَمَّا الرِّوَايَةُ فِيهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ  

[Machine] An Arab does not have ownership, and we do not take anything from the hands of a person who has embraced Islam. However, we compensate them with five camels from the herd. Abu 'Ubaid says: "This is the captive in his hands, we do not take it from his hand without compensation. Because he has embraced Islam, we do not leave him as a slave, even though he is from the Arabs. But we value his worth with five camels for the one who has captured him, and he returns to his Arab lineage as he was. This is what the sheikh said, and this narration is incomplete about 'Umar.  

لَيْسَ عَلَى عَرَبِيٍّ مِلْكٌ وَلَسْنَا بِنَازِعِي مِنْ يَدِ رَجُلٍ شَيْئًا أَسْلَمَ عَلَيْهِ وَلَكِنَّا نُقَوِّمُهُمُ الْمِلَّةَ خَمْسًا مِنَ الْإِبِلِ قَالَ أَبُو عُبَيْدٍ يَقُولُ هَذَا الَّذِي فِي يَدِهِ السَّبْيُ لَا نَنْزِعُهُ مِنْ يَدِهِ بِلَا عِوَضٍ؛ لِأَنَّهُ أَسْلَمَ عَلَيْهِ وَلَا نَتْرُكُهُ مَمْلُوكًا وَهُوَ مِنَ الْعَرَبِ وَلَكِنَّهُ قَوَّمَ قِيمَتَهُ خَمْسًا مِنَ الْإِبِلِ لِلَّذِي سَبَاهُ وَيَرْجِعُ إِلَى نَسَبِهِ عَرَبِيًّا كَمَا كَانَ قَاَلَ الشَّيْخُ وَهَذِهِ الرِّوَايَةُ مُنْقَطِعَةٌ عَنْ عُمَرَ ؓ  

[Machine] And he used to do that for those who married widows from the Arab tribes, and this is also a letter, except that it is good.  

وَأَنَّهُ كَانَ يَقْضِي بِذَلِكَ فِيمَنْ تَزَوَّجَ الْوَلَائِدَ مِنَ الْعَرَبِ وَهَذَا أَيْضًا مُرْسَلٌ إِلَّا أَنَّهُ جَيِّدٌ  

[Machine] An Arab woman remained after the others and settled in the village. She married a man from the Udhrah tribe, and she bore him children. Then her master found her and claimed her and her child. He decided that her child would be a slave and ruled that the price of freeing the child was 60 dinars or 700 dirhams for people in the village, and six obligations for people in the countryside. The sheikh said that this is mentioned in the narrations of the "Tawt Al Shubha" (approaching the wife of a slave) and that the child would be free and the owner of the slave woman would determine its value. It is also mentioned that Umar ibn al-Khattab saw the mentioned value in this narration, if it is proven. And Allah knows best. Slavery was practiced among the Banu Mustaliq and Hawazin tribes, and it is a well-established and confirmed practice. There is no distinction between slave women in status.  

أَبَقَتْ أَمَةٌ لِبَعْضِ الْعَرَبِ فَوَقَعَتْ بِوَادِي الْقُرَى فَانْتَهَتْ إِلَى الْحِيِّ الَّذِي أَبَقَتْ مِنْهُمْ فَتَزَوَّجَهَا رَجُلٌ مِنْ بَنِي عُذْرَةَ فَنَثَرَتْ لَهُ بَطْنُهَا ثُمَّ عَثَرَ عَلَيْهَا سَيِّدُهَا فَاسْتَاقَهَا وَوَلَدَهَا فَقَضَى عُمَرُ ؓ لِلْعُذْرِيِّ يَعْنِي قَضَى لَهُ بِوَلَدِهِ وَقَضَى عَلَيْهِ بِالْغُرَّةِ لِكُلِّ وَصِيفٍ وَصِيفٌ وَلِكُلِّ وَصِيفَةٍ وَصِيفَةٌ وَجَعَلَ ثَمَنَ الْغُرَّةِ إِذَا لَمْ تُوجَدْ عَلَى أَهْلِ الْقُرَى سِتِّينَ دِينَارًا أَوْ سَبْعَمِائَةِ دِرْهَمٍ وَعَلَى أَهْلِ الْبَادِيَةِ سِتَّ فَرَائِضَ قَالَ الشَّيْخُ وَهَذَا وَرَدَ فِي وَطْءِ الشُّبْهَةِ فَيَكُونُ الْوَلَدُ حُرًّا وَعَلَيْهِ قِيمَتُهُ لِصَاحِبِ الْجَارِيَةِ وَكَأَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ رَأَى الْقِيمَةَ بِمَا نُقِلَ فِي هَذَا الْأَثَرِ إِنْ ثَبَتَ وَاللهُ أَعْلَمُ وَجَرَيَانُ الرِّقِّ عَلَى سَبَايَا بَنِي الْمُصْطَلِقِ وَهَوَازِنَ صَحِيحٌ ثَابِتٌ وَالْمَنُّ عَلَيْهِمْ بِإِطْلَاقِ السَّبَايَا تَفَضُّلٌ  

Muhairiz said “I entered the mosque and saw Abu Sa’id Al Khudri . I sat with him and asked about withdrawing the penis (while having intercourse). Abu Sa’id said We went out with the Apostle of Allaah ﷺ on the expedition to Banu Al Mustaliq and took some Arab women captive and we desired the women for we were suffering from the absence of our wives and we wanted ransom, so we intended to withdraw the penis (while having intercourse with the slave women). But we asked ourselves “can we draw the penis when the Apostle of Allaah ﷺ is among us before asking him about it? So we asked him about it. He said “it does not matter if you do not do it, for very soul that is to be born up to the Day of Resurrection will be born.” (Using translation from Abū Dāʾūd 2172)   

دَخَلْتُ الْمَسْجِدَ فَرَأَيْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ ؓ فَجَلَسْتُ إِلَيْهِ فَسَأَلْتُهُ عَنِ الْعَزْلِ فَقَالَ أَبُو سَعِيدٍ ؓ خَرَجْنَا مَعَ رَسُولِ اللهِ ﷺ فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ فَأَصَبْنَا سَبَايَا مِنْ سَبْيِ الْعَرَبِ فَاشْتَهَيْنَا النِّسَاءَ وَاشْتَدَّتْ عَلَيْنَا الْعُزْبَةُ وَأَحْبَبْنَا الْفِدَاءَ فَأَرَدْنَا أَنْ نَعْزِلَ ثُمَّ قُلْنَا نَعْزِلُ وَرَسُولُ اللهِ ﷺ بَيْنَ أَظْهُرِنَا قَبْلَ أَنْ نَسْأَلَهُ عَنْ ذَلِكَ فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَالَ مَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَوْمِ الْقِيَامَةِ إِلَّا وَهِيَ كَائِنَةٌ  

[Machine] When the Messenger of Allah ﷺ divided the captives from the sons of Mustalaq, Juwayriyah bint al-Harith fell to the lot of Thabit ibn Qays ibn Shammass or the son of an uncle of his (i.e., one he treated like an uncle). She told him to write a contract of manumission for herself. She was a beautiful and graceful woman, not easy to be seen by anyone without taking his breath away. She came to the Messenger of Allah ﷺ asking for his help in writing the contract. Aisha said: "I swear by Allah, I did not like her when I saw her, for I thought that he would see in her what I saw. But when she spoke to him, she said: 'O Messenger of Allah, I am Juwayriyah bint al-Harith, and I have been afflicted with something that you know, and I have written a contract of manumission for myself, so help me in fulfilling it.' The Messenger of Allah ﷺ said: 'Shall I do something better than that for you? I will pay off your contract for you and marry you.' She said: 'Yes.' So the Messenger of Allah ﷺ did that, and the people heard that he had married her, so they said: 'The in-laws of the Messenger of Allah ﷺ.' So they gave a hundred families of the sons of Mustalaq their freedom. I do not know of any woman who brought more blessing to her people than her."  

لَمَّا قَسَمَ رَسُولُ اللهِ ﷺ سَبَايَا بَنِي الْمُصْطَلِقِ وَقَعَتْ جُوَيْرِيَةُ بِنْتُ الْحَارِثِ فِي السَّهْمِ لِثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ أَوْ لِابْنِ عَمٍّ لَهُ فَكَاتَبَتْهُ عَلَى نَفْسِهَا وَكَانَتِ امْرَأَةً حُلْوَةً مُلَاحَةً لَا يَرَاهَا أَحَدٌ إِلَّا أَخَذَتْ بِنَفْسِهِ فَأَتَتْ رَسُولَ اللهِ ﷺ تَسْتَعِينُهُ فِي كِتَابَتِهَا قَالَتْ عَائِشَةُ فَوَاللهِ مَا هُوَ إِلَّا أَنْ رَأَيْتُهَا فَكَرِهْتُهَا وَقُلْتُ سَيَرَى مِنْهَا مِثْلَمَا رَأَيْتُ فَلَمَّا دَخَلَتْ عَلَى رَسُولِ اللهِ ﷺ قَالَتْ يَا رَسُولَ اللهِ أَنَا جُوَيْرِيَةُ بِنْتُ الْحَارِثِ سَيِّدِ قَوْمِهِ وَقَدْ أَصَابَنِي مِنَ الْبَلَاءِ مَا لَمْ يَخْفَ عَلَيْكَ وَقَدْ كَاتَبْتُ عَلَى نَفْسِي فَأَعِنِّي عَلَى كِتَابَتِي فَقَالَ رَسُولُ اللهِ ﷺ أَوَ خَيْرٌ مِنْ ذَلِكَ أُؤَدِّي عَنْكِ كِتَابَتَكِ وَأَتَزَوَّجُكِ؟ فَقَالَتْ نَعَمْ فَفَعَلَ رَسُولُ اللهِ ﷺ فَبَلَغَ النَّاسَ أَنَّهُ قَدْ تَزَوَّجَهَا فَقَالُوا أَصْهَارُ رَسُولِ اللهِ ﷺ فَأَرْسَلُوا مَا كَانَ فِي أَيْدِيهِمْ مِنْ بَنِي الْمُصْطَلِقِ فَلَقَدْ أُعْتِقَ بِهَا مِائَةُ أَهْلِ بَيْتٍ مِنْ بَنِي الْمُصْطَلِقِ فَمَا أَعْلَمُ امْرَأَةً أَعْظَمَ بَرَكَةً مِنْهَا عَلَى قَوْمِهَا  

[Machine] We were with the Messenger of Allah ﷺ in Hunayn when the Hawazin suffered losses of their wealth and captives. The delegation of the Hawazin, who had embraced Islam, caught up with him and said, "O Messenger of Allah, we have our lineage and family, and we have been afflicted with calamities that you are well aware of. So, show us kindness from what Allah has blessed you with." Their speaker, Zuhayr bin Surad, mentioned their customs and recited some verses. The Messenger of Allah ﷺ said, "Are your wives and children dearer to you or your wealth?" They replied, "O Messenger of Allah, our wives and children are dearer to us." The Messenger of Allah ﷺ said, "As for what belongs to me and the Banu Abd Al-Muttalib, it is for you. And when I lead the people in prayer, you should stand and say, 'We seek intercession through the Messenger of Allah to the Muslims, and through the Muslims to the Messenger of Allah regarding our wives and children.' I will grant you that and I will request it for you." When the Messenger of Allah ﷺ led the people in the Dhuhr prayer, they stood up and asked, "What did the Messenger of Allah ﷺ command us?" The Messenger of Allah ﷺ said, "As for what belongs to me and the Banu Abd Al-Muttalib, it is for you." The Emigrants said, "As for what belongs to us, it is for the Messenger of Allah." Al-Aqra bin Habis said, "As for me and the Banu Tameem, no." Al-Abbas bin Mirdas Al-Sulami said, "As for me and the Banu Sulaim, no." The Banu Sulaim said, "Rather, what belongs to us is for the Messenger of Allah." Uyaynah bin Badr said, "As for me and the Banu Fazara, no." The Messenger of Allah ﷺ said, "Whoever holds onto his right from you will receive six shares of the first booty that comes to us. Return to the people their wives and children." This is the story of Musawwar bin Makhrama regarding the capture of Hawazin, and it has already passed.  

كُنَّا مَعَ رَسُولِ اللهِ ﷺ بِحُنَيْنٍ فَلَمَّا أَصَابَ مِنْ هَوَازِنَ مَا أَصَابَ مِنْ أَمْوَالِهِمْ وَسَبَايَاهُمْ أَدْرَكَهُ وَفْدُ هَوَازِنَ بِالْجِعْرَانَةِ وَقَدْ أَسْلَمُوا فَقَالُوا يَا رَسُولَ اللهِ لَنَا أَصْلٌ وَعَشِيرَةٌ وَقَدْ أَصَابَنَا مِنَ الْبَلَاءِ مَا لَمْ يَخْفَ عَلَيْكَ فَامْنُنْ عَلَيْنَا مَنَّ اللهُ عَلَيْكَ وَقَامَ خَطِيبُهُمْ زُهَيْرُ بْنُ صُرَدَ فَقَالَ يَا رَسُولَ اللهِ إِنَّمَا فِي الْحَظَائِرِ مِنَ السَّبَايَا خَالِاتُكَ وَعَمَّاتُكَ وَحَوَاضِنُكَ اللَّاتِي كُنَّ يَكْفُلْنَكَ وَذَكَرَ كَلَامًا وَأَبْيَاتًا قَالَ فَقَالَ رَسُولُ اللهِ ﷺ نِسَاؤُكُمْ وَأَبْنَاؤُكُمْ أَحَبُّ إِلَيْكُمْ أَمْ أَمْوَالُكُمْ؟ فَقَالُوا يَا رَسُولَ اللهِ خَيَّرْتَنَا بَيْنَ أَحْسَابِنَا وَبَيْنَ أَمْوَالِنَا أَبْنَاؤُنَا وَنِسَاؤُنَا أَحَبُّ إِلَيْنَا فَقَالَ رَسُولُ اللهِ ﷺ أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ وَإِذَا أَنَا صَلَّيْتُ بِالنَّاسِ فَقُومُوا وَقُولَوا إِنَّا نَسْتَشْفِعُ بِرَسُولِ اللهِ ﷺ إِلَى الْمُسْلِمِينَ وَبِالْمُسْلِمِينَ إِلَى رَسُولِ اللهِ ﷺ فِي أَبْنَائِنَا وَنِسَائِنَا سَأُعْطِيكُمْ عِنْدَ ذَلِكَ وَأَسْأَلُ لَكُمْ فَلَمَّا صَلَّى رَسُولُ اللهِ ﷺ بِالنَّاسِ الظُّهْرَ قَامُوا فَقَالُوا مَا أَمَرَهُمْ بِهِ رَسُولُ اللهِ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ وَقَالَ الْمُهَاجِرُونَ وَمَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللهِ ﷺ فَقَالَ الْأَقْرَعُ بْنُ حَابِسٍ أَمَّا أَنَا وَبَنُو تَمِيمٍ فَلَا فَقَالَ الْعَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ أَمَّا أَنَا وَبَنُو سُلَيْمٍ فَلَا فَقَالَتْ بَنُو سُلَيْمٍ بَلْ مَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللهِ ﷺ وَقَالَ عُيَيْنَةُ بْنُ بَدْرٍ أَمَّا أَنَا وَبَنُو فَزَارَةَ فَلَا فَقَالَ رَسُولُ اللهِ ﷺ مَنْ أَمْسَكَ مِنْكُمْ بِحَقِّهِ فَلَهُ بِكُلِّ إِنْسَانٍ سِتَّةُ فَرَائِضَ مِنْ أَوَّلِ فَيْءٍ نُصِيبُهُ فَرَدُّوا إِلَى النَّاسِ نِسَاءَهُمْ وَأَبْنَاءَهُمْ وَحَدِيثُ الْمِسْوَرِ بْنِ مَخْرَمَةَ فِي سَبْيِ هَوَازِنَ قَدْ مَضَى  

[Machine] I heard them from the people of Banu Tamim, from the Messenger of Allah ﷺ , saying, "I will never hate the people of Banu Tamim after them." It was about Aisha. She made a vow with a freed slave from the descendants of Isma'il, who was taken as a captive from the Banu Lahyan tribe. When this captive was brought, the Messenger of Allah ﷺ said to her, "If it pleases you to fulfill your vow, then free a slave from among them, and he will be counted among the descendants of Isma'il." So she freed him and brought a favor from the charity. When the Messenger of Allah ﷺ saw it, his face brightened and he said, "This is a favor of my people." So he made them his people. He ﷺ said, "They are the most courageous people in battles."  

سَمِعْتُهُنَّ لِبَنِي تَمِيمٍ مِنْ رَسُولِ اللهِ ﷺ لَا أُبْغِضُ بَنِي تَمِيمٍ بَعْدَهُنَّ أَبَدًا كَانَ عَلَى عَائِشَةَ ؓ نَذْرٌ مُحَرَّرٌ مِنْ وَلَدِ إِسْمَاعِيلَ فَسُبِيَ سَبْيٌ مِنْ بَلْعَنْبَرِ فَلَمَّا جِيءَ بِذَلِكَ السَّبْيِ قَالَ لَهَا رَسُولُ اللهِ ﷺ إِنْ سَرَّكِ أَنْ تَفِي بِنَذْرِكِ فَأَعْتِقِي مُحَرَّرًا مِنْ هَؤُلَاءِ فَجَعَلَهُمْ مِنْ وَلَدِ إِسْمَاعِيلَ وَجِيءَ بِنَعَمٍ مِنْ نَعَمِ الصَّدَقَةِ فَلَمَّا رَآهُ رَاعَهُ حُسْنُهُ قَالَ فَقَالَ هَذَا نَعَمُ قَوْمِي فَجَعَلَهُمْ قَوْمَهُ قَالَ وَقَالَ هُمْ أَشَدُّ النَّاسِ قِتَالًا فِي الْمَلَاحِمِ  

[Machine] From Khawlan came a slave who was from the children of Isma'il, and they brought him as a captive from Yemen. Aisha intended to set him free, but the Prophet forbade her. Then came a captive from Mudar, whom I think Shu'bah narrated from 'Ubaid.  

مِنْ خَوْلَانَ قَدِمَ وَكَانَ عَلَى عَائِشَةَ ؓ رَقَبَةٌ مِنْ وَلَدِ إِسْمَاعِيلَ فَقَدِمَ سَبْيٌ مِنَ الْيَمَنِ فَأَرَادَتْ أَنْ تُعْتِقَ فَنَهَاهَا النَّبِيُّ ﷺ فَقَدِمَ سَبْيٌ مِنْ مُضَرَ أَحْسِبُهُ قَالَ مِنْ بَنِي الْعَنْبَرِ فَأَمَرَهَا أَنْ تُعْتِقَ تَابَعَهُ شُعْبَةُ عَنْ عُبَيْدٍ