[Machine] Its rulings are the rulings of the slaves, until they are all freed.  

أَحْكَامُهُ أَحْكَامُ الْعَبِيدِ حَتَّى يُعْتَقَ كُلُّهُ  

[Machine] "He is divided between them, half for the one who was freed and half for the one who was not freed. Ibn Al-Mubarak reported from Ma'mar from Jabir from Ash-Sha'bi about a slave who was between two men, one of them wrote and freed him, then the people who had written the bill of emancipation died before it was executed. He said, 'His property is divided into two halves, one half for the one who freed him and the other half for the people who had written the bill.'"  

هُوَ بَيْنَهُمَا نِصْفَيْنِ نِصْفٌ لِلَّذِي أَعْتَقَ وَنِصْفٌ لِلَّذِي لَمْ يُعْتِقْ وَعَنِ ابْنِ الْمُبَارَكِ عَنْ مَعْمَرٍ عَنْ جَابِرٍ عَنِ الشَّعْبِيِّ فِي عَبْدٍ بَيْنَ رَجُلَيْنِ كَاتَبَ وَاحِدٌ وَأَعْتَقَ وَاحِدٌ ثُمَّ مَاتَ الْمُكَاتِبُ قَبْلَ أَنْ يُؤَدِّيَ قَالَ مَالُهُ نِصْفَيْنِ لِلْمُعْتِقِ نِصْفٌ وَلِلْمُكَاتِبِ نِصْفٌ جَعَلَهُ بَيْنَهُمَا  

[Machine] "To a nation you are free except for what lies in your womb," they said. She said, "She and what is in her womb are free, with no exceptions." Ma'mar said, "Someone who asked the judge told me the same thing."  

لِأَمَةٍ أَنْتِ حُرَّةٌ إِلَّا مَا فِي بَطْنِكِ قَالَا هِيَ وَمَا فِي بَطْنِهَا حُرٌّ وَلَيْسَ لَهُ اسْتِثْنَاءٌ وَقَالَ مَعْمَرٌ حَدَّثَنِي مَنْ سَأَلَ الْحَكَمَ فَقَالَ مِثْلَ ذَلِكَ  

[Machine] I asked 'Ata who was a free man and had married a slave woman, and she became pregnant from him. So I freed her and her child was still in her womb. To whom does the child belong?' He said, 'The one who emancipated him, but his inheritance belongs to his father.' And this is because a relative takes precedence over a master in inheritance.  

قُلْتُ لِعَطَاءٍ حُرٌّ تَزَوَّجَ أَمَةً لِي فَحَمَلَتْ مِنْهُ فَأَعْتَقْتُ وَلَدَهَا فِي بَطْنِهَا لِمَنْ وَلَاؤُهُ؟ قَالَ لِلَّذِي أَعْتَقَهُ لَكِنَّ مِيرَاثَهُ لِأَبِيهِ وَهَذَا لِأَنَّ النَّسِيبَ يَتَقَدَّمُ الْمَوْلَى فِي الْمِيرَاثِ  

[Machine] On the authority of the Prophet ﷺ who said: "Whoever has a partner in ownership of a slave, let him set him free and have his share in his wealth, if he owns any. And if he does not own any wealth, then the slave should work to earn the money for his freedom, without overburdening him."  

عَنِ النَّبِيِّ ﷺ قَالَ مَنْ كَانَ لَهُ شَرِيكٌ فِي مَمْلُوكٍ فَأَعْتَقَهُ فَعَلَيْهِ خَلَاصُهُ فِي مَالِهِ إِنْ كَانَ لَهُ مَالٌ وَإِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى الْعَبْدُ فِي ثَمَنِ رَقَبَتِهِ غَيْرَ مَشْقُوقٍ عَلَيْهِ  

[Machine] The Messenger of Allah ﷺ said, "Whoever frees a slave from his own property, he must pay the value of the slave from his wealth, if he has wealth. If he does not have wealth, the slave should be evaluated according to a fair value, then the freed slave should contribute to the portion of his owner who did not free him, in a way that is not burdensome upon him."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنْ أَعْتَقَ شِقْصًا فِي مَمْلُوكٍ فَعَلَيْهِ خَلَاصُهُ فِي مَالِهِ إِنْ كَانَ لَهُ مَالٌ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ قُوِّمَ الْعَبْدُ قِيمَةَ عَدْلٍ ثُمَّ يُسْتَسْعَى فِي نَصِيبِ صَاحِبِهِ الَّذِي لَمْ يُعْتِقْ غَيْرَ مَشْقُوقٍ عَلَيْهِ  

[Machine] I heard Abu Hurayrah saying, "The Messenger of Allah ﷺ was asked about a slave who is between two men, and one of them wants to ransom him. He said, 'If the slave is worth his value in property with justice, then the slave should be ransomed based on that. But if the slave does not have any property, then the slave should work and earn until his ransom is paid.'"  

سَمِعْتُ أَبَا هُرَيْرَةَ ؓ يَقُولُ إِنَّ رَسُولَ اللهِ ﷺ سُئِلَ عَنِ الْعَبْدِ يَكُونُ بَيْنَ رَجُلَيْنِ يُعْتِقُ أَحَدُهُمَا نَصِيبَهُ؟ قَالَ قَدْ عَتَقَ الْعَبْدُ يُقَوَّمُ عَلَيْهِ فِي مَالِهِ قِيمَةَ عَدْلٍ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ  

[Machine] On the authority of the Prophet ﷺ, he said, "Whoever frees a slave that belongs to him, he will have from his wealth what is equal to its value. He should free him by using his own wealth, but if he does not have wealth, then he should work to free the slave without causing any harm or hardship to himself."  

عَنِ النَّبِيِّ ﷺ قَالَ مَنْ أَعْتَقَ شِقْصًا لَهُ فِي مَمْلُوكٍ فَكَانَ لَهُ مِنَ الْمَالِ مَا يَبْلُغُ قِيمَتَهُ أَعْتَقَ مِنْ مَالِهِ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتُسْعِيَ الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ  

[Machine] A man freed a slave that he owned, so the Prophet ﷺ fined him its price. Hammam said: "Qatadah used to say that if he did not have money, he would borrow it."  

أَنَّ رَجُلًا أَعْتَقَ شِقْصًا لَهُ فِي مَمْلُوكٍ فَغَرَّمَهُ النَّبِيُّ ﷺ ثَمَنَهُ قَالَ هَمَّامٌ فَكَانَ قَتَادَةُ يَقُولُ إِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى  

[Machine] A man emancipated a slave and the Prophet ﷺ approved his emancipation and imposed a fine equal to the remaining price. Qatadah said: "If he does not have money, the slave should be asked for compensation other than his damaged part." 21376 Abu Bakr informed us that Ali reported: "I heard Naysaboori say: 'How good is what'"  

أَنَّ رَجُلًا أَعْتَقَ شِقْصًا مِنْ مَمْلُوكٍ فَأَجَازَ النَّبِيُّ ﷺ عِتْقَهُ وَغَرَّمَهُ بَقِيَّةَ ثَمَنِهِ قَالَ قَتَادَةُ إِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ 21376 أَخْبَرَنَا أَبُو بَكْرٍ ثنا عَلِيٌّ قَالَ سَمِعْتُ النَّيْسَابُورِيَّ يَقُولُ مَا أَحْسَنَ مَا  

[Machine] About a man from the Banu Udhra of whom he freed a slave he owned upon his death and who had no other wealth. So the Messenger of Allah ﷺ freed one-third of it and ordered him to seek out the remaining two-thirds. This was mentioned to Imam al-Shafi'i, may Allah have mercy on him, and he said: "Whoever presents it is a messenger. Even if he is an intermediary, it is from a man who is not named, is not known, and his hadith is not proven." Al-Shafi'i, may Allah have mercy on him, said, "We opposed some of them with another hadith regarding istisqa' and one of his companions cut him off and said, 'No one should mention a hadith like this unless he knows the hadith due to its weakness.' " 21383. Abu Abdullah al-Hafiz informed us of all this speech and what I mentioned in this chapter from his speech. Abu al-Abbas al-Asamm reported, narrating from al-Rabi', who narrated from al-Shafi'i, and he mentioned it, but I do not know which hadith was presented to him.  

عَنْ رَجُلٍ مِنْ بَنِي عُذْرَةَ مِنْهُمْ أَعْتَقَ مَمْلُوكًا لَهُ عِنْدَ مَوْتِهِ وَلَيْسَ لَهُ مَالٌ غَيْرُهُ فَأَعْتَقَ رَسُولُ اللهِ ﷺ ثُلُثَهُ وَأَمَرَهُ أَنْ يَسْعَى فِي الثُّلُثَيْنِ فَقَدْ ذُكِرَ ذَلِكَ لِلشَّافِعِيِّ رَحِمَهُ اللهُ فَقَالَ مَنْ حَضَرَهُ هُوَ مُرْسَلٌ وَلَوْ كَانَ مَوْصُولًا كَانَ عَنْ رَجُلٍ لَمْ يُسَمَّ لَا يُعْرَفُ وَلَمْ يَثْبُتْ حَدِيثُهُ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ فَعَارَضَنَا مِنْهُمْ مُعَارِضٌ بِحَدِيثٍ آخَرَ فِي الِاسْتِسْعَاءِ فَقَطَعَهُ عَلَيْهِ بَعْضُ أَصْحَابِهِ وَقَالَ لَا يَذْكُرُ مِثْلَ هَذَا الْحَدِيثِ أَحَدٌ يَعْرِفُ الْحَدِيثَ لِضَعْفِهِ 21383 أَخْبَرَنَا بِجَمِيعِ هَذَا الْكَلَامِ وَمَا نَقَلْتُهُ فِي هَذَا الْبَابِ مِنْ كَلَامِهِ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ أنبأ الرَّبِيعُ أنبأ الشَّافِعِيُّ فَذَكَرَهُ وَلَا أَدْرِي أِيَّ حَدِيثٍ عُورِضَ بِهِ  

[Machine] The Prophet was asked about a slave who was freed by his master upon his death, but he had no other wealth and had a debt. The Prophet ordered that efforts be made to repay the debt. This narration is narrated by Al-Hajjaj Ibn Arta and he is not a reliable narrator.  

سُئِلَ النَّبِيُّ ﷺ عَنْ عَبْدٍ أَعْتَقَهُ مَوْلَاهُ عِنْدَ مَوْتِهِ وَلَيْسَ لَهُ مَالٌ غَيْرُهُ وَعَلَيْهِ دَيْنٌ فَأَمَرَ النَّبِيُّ ﷺ أَنْ يَسْعَى فِي الدَّيْنِ وَهَذَا مُنْقَطِعٌ وَرَاوِيهِ الْحَجَّاجُ بْنُ أَرْطَاةَ وَهُوَ غَيْرُ مُحْتَجٍّ بِهِ  

[Machine] There were thirty companions of the Messenger of Allah ﷺ who would say: When a man frees a slave between himself and another man, he is the guarantor; whether he is wealthy or in debt, the owner of the slave will seek half of his value from him, without any harm or splitting upon him. This is also weak, Hajjaj bin Arta'ah is not reliable and it is narrated from Hajjaj bin Arta'ah from Nafi' from ibn Umar about Saiyaa and it is rejected by Marrah in a group. 21386 Abu Abdullah al-Hafiz told us Ahmad bin Ya'qub ath-Thaqafi narrated to us Abu Jafar Muhammad bin Ahmad at-Tirmidhi narrated to us Abu Khaythama, Zuhair bin Harb, who said: Khalaf bin Hisham and I mentioned to Abdur-Rahman bin Mahdi about al-Hajjaj bin Arta'ah and his likes from trustworthy and reliable narrators. So we mentioned many hadiths of this nature to Abdur-Rahman bin Mahdi. He then mentioned the hadith of al-Hajjaj from Nafi' from ibn Umar that the Messenger of Allah ﷺ ruled that if a slave is between two people and one of them frees the slave, his share is that the one who did not free him, if he wishes, guarantees his value. If he does not have it, the slave will seek it from him without it being split upon him. Abdur-Rahman bin Mahdi said, and this is also one of the greatest of freedom. How can this be according to the teachings of the Quran?  

كَانَ ثَلَاثُونَ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ يَقُولُونَ إِذَا أَعْتَقَ الرَّجُلُ الْعَبْدَ بَيْنَهُ وَبَيْنَ الرَّجُلِ فَهُوَ ضَامِنٌ إِنْ كَانَ مُوسِرًا وَإِنْ كَانَ مُعْسِرًا سَعَى بِالْعَبْدِ صَاحِبُهُ فِي نِصْفِ قِيمَتِهِ غَيْرَ مَشْقُوقٍ عَلَيْهِ وَهَذَا أَيْضًا ضَعِيفٌ الْحَجَّاجُ بْنُ أَرْطَأَةَ لَا يُحْتَجُّ بِهِ وَرُوِيَ عَنِ الْحَجَّاجِ بْنِ أَرْطَاةَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ فِي السِّعَايَةِ وَهُوَ مُنْكَرٌ بِمَرَّةٍ 21386 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَحْمَدُ بْنُ يَعْقُوبَ الثَّقَفِيُّ ثنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَحْمَدَ التِّرْمِذِيُّ ثنا أَبُو خَيْثَمَةَ زُهَيْرُ بْنُ حَرْبٍ قَالَ ذَكَرْتُ أَنَا وَخَلَفُ بْنُ هِشَامٍ لِعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ الْحَجَّاجَ بْنَ أَرْطَاةَ وَخِلَافَهُ عَنِ الثِّقَاتِ وَالْحُفَّاظِ فَتَذَاكَرْنَا مِنْ هَذَا النَّحْوِ أَحَادِيثَ كَثِيرَةً قَالَ فَذَكَرْنَا لِعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ حَدِيثَ الْحَجَّاجِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ﷺ قَضَى أَنَّ الْعَبْدَ إِذَا كَانَ بَيْنَ اثْنَيْنِ فَأَعْتَقَ أَحَدُهُمَا نَصِيبَهُ أَنَّ الَّذِي لَمْ يُعْتِقْ إِنْ شَاءَ ضَمِنَ الْمُعْتِقَ الْقِيمَةَ فَإِنْ لَمْ يَكُنْ عِنْدَهُ اسْتَسْعَى الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ فَقَالَ عَبْدُ الرَّحْمَنِ وَهَذَا أَيْضًا مِنْ أَعْظَمِ الْفِرْيَةِ كَيْفَ يَكُونُ هَذَا عَلَى مَا  

[Machine] Indeed, a man had freed a portion of a slave for himself, but the Prophet ﷺ did not guarantee him. Ahmad ibn Hanbal said: "It is indeed with the letter 'ta'," meaning the extra burden (of freeing the slave). And Shu'bah al-Athqah did not differentiate between the letter "ta" and "tha." The scholar, may Allah have mercy on him, said: "This does not contradict what has been mentioned previously in the hadiths, as it pertains to the one who frees their portion of the slave, they are not responsible for the remaining portion. And Allah knows best."  

أَنَّ رَجُلًا أَعْتَقَ نَصِيبًا لَهُ مِنْ مَمْلُوكٍ فَلَمْ يَضْمَنْهُ النَّبِيُّ ﷺ قَالَ أَحْمَدُ بْنُ حَنْبَلٍ إِنَّمَا هُوَ بِالتَّاءِ يَعْنِي التِّلِبَّ وَكَانَ شُعْبَةُ أَلْثَغَ لَمْ يُبَيِّنِ التَّاءَ مِنَ الثَّاءِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا لَا يُخَالِفُ مَا مَضَى مِنَ الْأَحَادِيثِ وَإِنَّمَا هُوَ فِي الْمُعْسِرِ إِذَا أَعْتَقَ نَصِيبَهُ مِنْ مَمْلُوكٍ فَلَا يَضْمَنُ الْبَاقِي وَاللهُ أَعْلَمُ  

[Machine] From the Messenger of Allah ﷺ who said: "If a man has a partner in a slave, and then he frees his share while he is alive and establishes a fair value for his wealth, then frees him." Abu Al-Walid Al-Faqih said: Our companions said: His statement "while he is alive" means when his hand is being cut off, indicating that it is not cut off after death. The Shaykh (Allah have mercy on him) said: This is what Muhammad ibn Muslim said  

عَنْ رَسُولِ اللهِ ﷺ قَالَ إِذَا كَانَ لِلرَّجُلِ شِرْكٌ فِي غُلَامٍ ثُمَّ أَعْتَقَ نَصِيبَهُ وَهُوَ حِيُّ أُقِيمَ عَلَيْهِ قِيمَةَ عَدْلٍ فِي مَالِهِ ثُمَّ أَعْتَقَ قَالَ أَبُو الْوَلِيدِ الْفَقِيهُ قَالَ أَصْحَابُنَا قَوْلُهُ ﷺ وَهُوَ حَيٌّ يَعْنِي حِينَ يُقَوَّمُ عَلَيْهِ يَدُلُّ عَلَى أَنْ لَا يُقَوَّمَ عَلَيْهِ بَعْدَ الْمَوْتِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ هَكَذَا قَالَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ  

[Machine] The Messenger of Allah ﷺ decreed that any slave who had shirk (associating partners with Allah) in him should be freed, and a man freed his share. He said: "The value will be established for him on the day of emancipation, and not at the time of death." The Shaykh, Az-Zahir (may Allah have mercy on him), said: "And this wording is not mentioned in every narration."  

قَضَى رَسُولُ اللهِ ﷺ أَيُّمَا عَبْدٍ كَانَ فِيهِ شِرْكٌ وَأَعْتَقَ رَجُلٌ نَصِيبَهُ قَالَ يُقَامُ عَلَيْهِ الْقِيمَةُ يَوْمَ الْعِتْقِ وَلَيْسَ ذَلِكَ عِنْدَ الْمَوْتِ قَالَ الشَّيْخُ الزَّاهِرُ رَحِمَهُ اللهُ وَلَيْسَتْ هَذِهِ اللَّفْظَةُ فِي كُلِّ حَدِيثٍ  

[Machine] A man from the Ansar made a will before his death, and he freed six slaves whom he owned and had no other property besides them. Or he said, he freed six slaves upon his death, whom he owned and had nothing else besides them. The Prophet ﷺ was informed about this and he made a harsh statement about it. Then, he called them and divided them into three parts. He drew lots between them and freed two and released four. 21391. Abu Abdullah al-Hafiz informed us, Abu Amr ibn Abi Ja'far narrated to us, Abdulla ibn Muhammad narrated to us, Ishaaq ibn Ibrahim and Muhammad ibn al-Muthanna said, Abd al-Wahhab al-Thaqafi narrated it. He mentioned it with his chain of narration and its meaning is the same, except that he said in the narration of Ishaaq that a man from the Ansar freed six slaves whom he owned upon his death, and he said in the narration of Muhammad ibn al-Muthanna that a man from the Ansar made a will before his death and he freed six slaves whom he owned and had no other property besides them.  

أَنَّ رَجُلًا مِنَ الْأَنْصَارِ أَوْصَى عِنْدَ مَوْتِهِ فَأَعْتَقَ سِتَّةَ مَمَالِيكَ لَيْسَ لَهُ مَالٌ غَيْرُهُمْ أَوْ قَالَ أَعْتَقَ عِنْدَ مَوْتِهِ سِتَّةَ مَمَالِيكَ لَهُ وَلَيْسَ لَهُ شَيْءٌ غَيْرُهُمْ فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَقَالَ فِيهِ قَوْلًا شَدِيدًا ثُمَّ دَعَاهُمْ فَجَزَّأَهُمْ ثَلَاثَةَ أَجْزَاءٍ فَأَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً 21391 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو عَمْرِو بْنُ أَبِي جَعْفَرٍ ثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ ثنا إِسْحَاقُ بْنُ إِبْرَاهِيمَ وَمُحَمَّدُ بْنُ الْمُثَنَّى قَالَا ثنا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ فَذَكَرَهُ بِإِسْنَادِهِ وَمَعْنَاهُ إِلَّا أَنَّهُ قَالَ فِي رِوَايَةِ إِسْحَاقَ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ أَعْتَقَ سِتَّةَ مَمْلُوكِينَ لَهُ عِنْدَ مَوْتِهِ وَقَالَ فِي رِوَايَةِ مُحَمَّدِ بْنِ الْمُثَنَّى رَجُلًا مِنَ الْأَنْصَارِ أَوْصَى عِنْدَ مَوْتِهِ فَأَعْتَقَ سِتَّةَ مَمْلُوكِينَ لَهُ لَيْسَ لَهُ شَيْءٌ غَيْرُهُمْ  

[Machine] That a man freed six slaves upon his death, as he did not have any other wealth besides them. So, the Messenger of Allah called for them and divided them into three groups. Then, he drew lots among them and freed two of them, and he treated the remaining four kindly and said to them harsh words.  

أَنَّ رَجُلًا أَعْتَقَ سِتَّةَ مَمْلُوكِينَ عِنْدَ مَوْتِهِ لَمْ يَكُنْ لَهُ مَالٌ غَيْرُهُمْ فَدَعَا بِهِمْ رَسُولُ اللهِ ﷺ فَجَزَّأَهُمْ أَثْلَاثًا ثُمَّ أَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً وَقَالَ لَهُ قَوْلًا شَدِيدًا  

[Machine] A man had six slaves and he had no money except for them. So he freed them upon his death. This matter was brought to the Prophet ﷺ , who disliked it. Then he divided them, I think he said into three parts, and he drew lots among them. He freed two and kept four as slaves.  

أَنَّ رَجُلًا كَانَ لَهُ سِتَّةُ أَعْبُدٍ لَمْ يَكُنْ لَهُ مَالٌ غَيْرُهُمْ فَأَعْتَقَهُمْ عِنْدَ مَوْتِهِ فَرُفِعَ ذَلِكَ إِلَى النَّبِيِّ ﷺ فَكَرِهَ ذَلِكَ ثُمَّ جَزَّأَهُمْ أَظُنُّهُ قَالَ ثَلَاثَةَ أَجْزَاءٍ فَأَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً  

A man who had no other property emancipated six slaves of his at the time of the death. When the Prophet ﷺ was informed about it, he spoke severely of him. He then called them, divided them into three sections, cast lots among them, and emancipated two and kept four in slavery. (Using translation from Abū Dāʾūd 3958)   

أَنَّ رَجُلًا أَعْتَقَ سِتَّةَ أَعْبُدٍ لَهُ عِنْدَ مَوْتِهِ وَلَمْ يَكُنْ لَهُ مَالٌ غَيْرُهُمْ فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَأَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً قَالَ يَحْيَى فَقَالَ مُحَمَّدٌ لَوْ لَمْ يَبْلُغْنِي عَنِ النَّبِيِّ ﷺ لَكَانَ رَأْيِيَ لَفْظُ حَدِيثِ مُسَدَّدٍ  

[Machine] A man had six slaves whom he freed upon his death, and he had no other wealth besides them. So the Messenger of Allah ﷺ divided them among themselves: he freed two and returned four to slavery. The hadith is narrated by Abu Al-Hasan Ibn Abdan, reported by Ahmad Ibn Ubaid, told to me by Muhammad Ibn Ishaq As-Saffar and Yahya Ibn Muhammad Al-Hinnawi. They both said that Abdul-Ala Ibn Hammad narrated the hadith with a narration similar to that of Al-Hulwani, except that he said it was narrated by Ata' Ibn As-Sa'ib, instead of Ata' Al-Khorasani, and this is mistaken.  

أَنَّ رَجُلًا أَعْتَقَ سِتَّةَ مَمْلُوكِينَ لَهُ عِنْدَ مَوْتِهِ وَلَيْسَ لَهُ مَالٌ غَيْرُهُمْ فَأَقْرَعَ رَسُولُ اللهِ ﷺ بَيْنَهُمْ فَأَعْتَقَ اثْنَيْنِ وَرَدَّ أَرْبَعَةً فِي الرِّقِّ 21397 وَأَخْبَرَنَا أَبُو الْحَسَنِ بْنُ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ حَدَّثَنِي مُحَمَّدُ بْنُ إِسْحَاقَ الصَّفَّارُ وَيَحْيَى بْنُ مُحَمَّدٍ الْحِنَّائِيُّ قَالَا ثنا عَبْدُ الْأَعْلَى بْنُ حَمَّادٍ فَذَكَرَ الْحَدِيثَ بِمِثْلِ حَدِيثِ الْحُلْوَانِيِّ وَإِسْنَادِهِ إِلَّا أَنَّهُ قَالَ عَنْ عَطَاءِ بْنِ السَّائِبِ بَدَلَ عَطَاءٍ الْخُرَاسَانِيِّ وَهُوَ وَهْمٌ  

[Machine] A man died and left behind six men whom he had freed upon his death. His heirs mentioned this to the Messenger of Allah ﷺ , so he said, "If only we knew how we could offer funeral prayer for him!" He then asked them to bring those men to him. He questioned them and found that two of them were deserving of manumission while four were to be returned to slavery.  

أَنَّهُ مَاتَ رَجُلٌ وَتَرَكَ سِتَّةَ رِجَالٍ فَأَعْتَقَهُمْ عِنْدَ مَوْتِهِ فَجَاءَ وَرَثَتُهُ فَذَكَرُوا ذَلِكَ لِرَسُولِ اللهِ ﷺ فَقَالَ لَوْ عَلِمْنَا مَا صَلَّيْنَا عَلَيْهِ وَقَالَ ادْعُهُمْ لِي فَدَعَاهُمْ فَأَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ اثْنَيْنِ وَرَدَّ أَرْبَعَةً فِي الرِّقِّ  

[Machine] A man freed six slaves on his deathbed, despite not having any other possessions except for them, according to the agreement of the Messenger of Allah ﷺ . The Messenger of Allah ﷺ divided them into portions and freed two, while he assigned the remaining four to another owner.  

أَنَّ رَجُلًا أَعْتَقَ سِتَّةَ أَعْبُدٍ عِنْدَ مَوْتِهِ لَيْسَ لَهُ مَالٌ غَيْرُهُمْ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ فَجَزَّأَهُمْ رَسُولُ اللهِ ﷺ أَجْزَاءً فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً  

[Machine] "I heard Sa'id bin al-Musayyib saying: A woman or a man emancipated six slaves for her or him, and they had no other wealth besides them. So they came to the Prophet ﷺ regarding that, and he struck his hand between them and emancipated one-third of them."  

سَمِعْتُ سَعِيدَ بْنَ الْمُسَيِّبِ يَقُولُ أَعْتَقَتِ امْرَأَةٌ أَوْ رَجُلٌ سِتَّةَ أَعْبُدٍ لَهَا وَلَمْ يَكُنْ لَهَا مَالٌ غَيْرُهُمْ فَأُتِيَ النَّبِيُّ ﷺ فِي ذَلِكَ فَأَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ ثُلُثَهُمْ قَالَ الشَّافِعِيُّ كَانَ ذَلِكَ فِي مَرِضِ الْمُعْتِقِ الَّذِي مَاتَ فِيهِ  

[Machine] Malik, and that is the best thing I have heard.  

مَالِكٌ وَذَلِكَ أَحْسَنُ مَا سَمِعْتُ  

[Machine] From some of the companions of the Messenger of Allah, ﷺ , they mentioned the interpretation and said in the story of Mary, peace be upon her, that those who used to write the Torah, when a person would come to them to be tested, they would cast lots among themselves to determine who should teach him. And Zakaria was the best among them that day, and he was their prophet, and Mary's sister was under his care. So when they brought her, Zakaria said to them, "I am more deserving of her guardianship than any of you, as her sister is under my care." So they refused and went out to the River Jordan, and they threw their pens, with which they wrote, into the river, to determine whose pen would stand upright and be chosen. Then the pens began to flow, and Zakaria's pen stood on his cradle as if it were in clay. So he took the girl...  

عَنْ نَاسٍ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ فَذَكَرَ التَّفْسِيرَ وَقَالَ فِي قِصَّةِ مَرْيَمَ عَلَيْهَا السَّلَامُ إِنَّ الَّذِينَ كَانُوا يَكْتُبُونَ التَّوْرَاةَ إِذَا جَاءُوا إِلَيْهِمْ بِإِنْسَانٍ يُجَرِّبُونَهُ اقْتَرَعُوا عَلَيْهِ أَيُّهُمْ يَأْخُذُهُ فَيُعَلِّمُهُ؟ وَكَانَ زَكَرِيَّا أَفْضَلَهُمْ يَوْمَئِذٍ وَكَانَ نَبِيَّهُمْ وَكَانَتْ أُخْتُ مَرْيَمَ تَحْتَهُ فَلَمَّا أَتَوْا بِهَا قَالَ لَهُمْ زَكَرِيَّا أَنَا أَحَقُّكُمْ بِهَا تَحْتِي أُخْتُهَا فَأَبَوْا فَخَرَجُوا إِلَى نَهْرِ الْأُرْدُنِّ فَأَلْقَوْا أَقْلَامَهُمُ الَّتِي يَكْتُبُونَ بِهَا أَيُّهُمْ يَقُومُ قَلَمُهُ فَيَكْفُلَهَا؟ فَجَرَتِ الْأَقْلَامُ وَقَامَ قَلَمُ زَكَرِيَّا عَلَى قُرْنَتِهِ كَأَنَّهُ فِي طِينٍ فَأَخَذَ الْجَارِيَةَ  

[Machine] He helped them with his pen, so he participated in their endeavors and in his statement "so he participated, so he became one of those who deny" [Quran 37:141], he says he was among those who were blamed.  

سَاهَمَهُمْ بِقَلَمِهِ فَسَهَمَهُمْ يَعْنِي فَكَفَلَهَا وَفِي قَوْلِهِ {فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ} [الصافات 141] يَقُولُ كَانَ مِنَ الْمَسْهُومِينَ  

[Machine] "According to Ibn Abbas regarding His saying {So he made a flopping blow} [As-Saaffaat 141], he said that it means {So he became among the destroyers} [As-Saaffaat 141], he said it means {Among those who were vanquished}."  

عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ {فَسَاهَمَ} [الصافات 141] يَقُولُ فَقَارَعَ {فَكَانَ مِنَ الْمُدْحَضِينَ} [الصافات 141] يَقُولُ مِنَ الْمَقْرُوعِينَ  

[Machine] About Qatadah saying, "So he slipped away and he was among those who rejected [the truth]." (Quran 37:141) Qara'a said, "The Prophet Jonah ﷺ ran away, and the ship was tossed about, so the people knew that it was because of something one of them had done, so they cast lots and it fell on Jonah. So Jonah cast himself into the sea, and he was swallowed by the fish while he was blameworthy in what he had done. [37:142] And had he not been of those who exalt Allah, [37:143] he would have remained inside its belly until the Day they are resurrected." He said, "He used to offer a lot of prayers during ease (prosperous times), so he invoked Allah to relieve him from it (i.e. the calamity at sea). So his invocation was answered, and Allah commanded the fish to vomit him out onto an island." Ash-Shafi'i (may Allah have mercy on him) said, "The Prophet's casting lots occurred in every place where he had to cast lots, similar to the meaning of those who cast lots for the guardianship of Mary." He also elaborated on this and supported it with what we have narrated in the hadith of Imran ibn Husayn from the Prophet ﷺ regarding the slaves.  

عَنْ قَتَادَةَ فِي قَوْلِهِ {فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ} [الصافات 141] قَالَ قَارَعَ نَبِيُّ اللهِ يُونُسُ عَلَيْهِ السَّلَامُ فَقُرِعَ قَالَ احْتَبَسَتِ السَّفِينَةُ فَعَلِمَ الْقَوْمُ إِنَّمَا احْتَبَسَتْ مِنْ حَدَثٍ أَحْدَثَهُ بَعْضُهُمْ فَتَسَاهَمُوا فَقُرِعَ يُونُسُ ﷺ فَرَمَى بِنَفْسِهِ {فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ} [الصافات 142] قَالَ وَهُوَ مُسِيءٌ فِيمَا صَنَعَ {فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ} [الصافات 143] قَالَ كَانَ كَثِيرَ الصَّلَاةِ فِي الرَّخَاءِ فَأَنْجَاهُ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَقُرْعَةُ النَّبِيِّ ﷺ فِي كُلِّ مَوْضِعٍ أَقْرَعَ فِيهِ فِي مِثْلِ مَعْنَى الَّذِينَ اقْتَرَعُوا عَلَى كَفَالَةِ مَرْيَمَ سَوَاءً لَا تُخَالِفُهُ وَبَسَطَ الْكَلَامَ فِي شَرْحِ ذَلِكَ وَاسْتَدَلَّ بِمَا رُوِّينَا فِي حَدِيثِ عِمْرَانَ بْنِ حُصَيْنٍ عَنِ النَّبِيِّ ﷺ فِي الْعَبِيدِ  

[Machine] A man from the Ansar passed away and left behind six slaves who had no money except for what they earned. Upon his death, he freed all of them. The matter was brought to the Prophet (peace and blessings be upon him), who divided them into three parts. He then shook a garment between them and freed one-third and granted freedom with lighter punishment to the other two-thirds. Muhammad ibn Sirin said, "Had it not been for what the Prophet (peace and blessings be upon him) told me, my opinion would have been different." He also said, "Khalid al-Hadda' narrated to me from Abu Qilabah, but Ayub did not comprehend or memorize it. I do not know if he forgot or kept it a secret." Jarir said that Khalid al-Hadda' narrated to him from Abu Qilabah, just as Ayub said, except that he added that Imran ibn Husayn said, "The Messenger of Allah (peace and blessings be upon him) said, when his matter was mentioned to him, 'If I had known what he did, I would have prayed for him like this.' This is in Jarir ibn Hazim's narration. Thus, he freed one-third and granted lighter punishment to the other two-thirds, as narrated by the group we mentioned previously. And this is what Jarir meant in his narration, which is appropriate for division and subjugation, and with Allah is the facilitation."  

تُوُفِّيَ رَجُلٌ مِنَ الْأَنْصَارِ وَتَرَكَ سِتَّةَ أَعْبُدٍ لَيْسَ لَهُ مَالٌ غَيْرُهُمْ فَأَعْتَقَهُمْ جَمِيعًا عِنْدَ مَوْتِهِ فَرُفِعَ ذَلِكَ إِلَى النَّبِيِّ ﷺ فَجَزَّأَهُمْ ثَلَاثَةَ أَجْزَاءٍ ثُمَّ أَقْرَعَ بَيْنَهُمْ فَأَعْتَقَ الثُّلُثَ وَأَرَقَّ الثُّلُثَيْنِ وَقَالَ مُحَمَّدُ بْنُ سِيرِينَ لَوْ لَمْ يَبْلُغْنِي عَنِ النَّبِيِّ ﷺ لَكَانَ رَأْيِيَ 21407 قَالَ وَحَدَّثَنِي اللَّيْثُ عَنْ جَرِيرٍ عَنِ الْحَسَنِ قَالَ لَا أَعْلَمُ إِلَّا عَنْ أَبِي هُرَيْرَةَ ؓ مِثْلَ ذَلِكَ قَالَ وَزَادَ خَالِدٌ الْحَذَّاءُ عَنْ أَبِي قِلَابَةَ شَيْئًا لَمْ يَفْهَمْهُ أَيُّوبُ فَلَا أَدْرِي لَمْ يَحْفَظْ أَوْ كَتَمَهُ قَالَ جَرِيرٌ حَدَّثَنِي خَالِدٌ الْحَذَّاءُ عَنْ أَبِي قِلَابَةَ كَمَا قَالَ أَيُّوبُ غَيْرَ أَنَّهُ قَالَ قَالَ عِمْرَانُ بْنُ حُصَيْنٍ قَالَ رَسُولُ اللهِ ﷺ حِينَ ذُكِرَ لَهُ أَمْرُهُ لَوْ عَلِمْتُ بِالَّذِي صَنَعَ مَا صَلَّيْتُ عَلَيْهِ كَذَا فِي رِوَايَةِ جَرِيرِ بْنِ حَازِمٍ فَأَعْتَقَ الثُّلُثَ وَأَرَقَّ الثُّلُثَيْنِ وَرِوَايَةُ الْجَمَاعَةِ الَّذِينَ قَدَّمْنَا ذِكْرَهُمْ فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً وَهَذَا مُرَادُ جَرِيرٍ بِمَا رَوَى فَهُوَ الَّذِي يَلِيقُ بِالتَّجْزِئَةِ وَبِالْإِقْرَاعِ وَبِاللهِ التَّوْفِيقُ  

[Machine] He said that Urwah ibn al-Zubayr, Sa'id ibn al-Musayyib, 'Alqamah ibn Waqqas, and 'Ubaidullah ibn 'Abdullah ibn 'Utbah narrated from the hadith of Aisha, the wife of the Prophet, that they claimed Aisha, the wife of the Prophet, said: "When the Messenger of Allah intended to go out, he would shake his arrows among his wives. Whichever arrow came out, the Messenger of Allah would go out with her." Aisha said, "He would shake his arrows among us during a military expedition, and my arrow came out, so I went out with the Messenger of Allah." And the hadith is mentioned.  

أَنَّهُ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيِّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ مِنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ زَعَمُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللهِ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَقَرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ وَذَكَرَ الْحَدِيثَ  

[Machine] "The Messenger of Allah ﷺ said, 'If people knew what is in the call to prayer and the first row [for prayer], and they had no other way to secure it except through drawing lots [to determine who would be in the first row], they would certainly draw lots for it. And if they knew what is in the rewards of migration, they would race each other towards it. And if they knew what is in the darkness of night and the break of dawn, they would certainly come for them. And if they found it difficult to utter the word 'darkness,' I said to him (i.e. Yahya), 'Do you dislike saying 'darkness'?' He said, 'This is what the one who narrated it to me said, and his name was 'Abd al-Razzaq, and he used to narrate it from Ma'mar about Malik.'"  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا عَلَيْهِ وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لَاسْتَبَقُوا إِلَيْهِ وَلَوْ يَعْلَمُونَ مَا فِي الْعَتَمَةِ وَالصُّبْحِ لَأَتَوْهُمَا وَلَوْ حَبْوًا لَفْظُ حَدِيثِ يَحْيَى قَالَ فَقُلْتُ لَهُ أَمَا تَكْرَهُ أَنْ تَقُولَ الْعَتَمَةَ؟ قَالَ هَكَذَا قَالَ الَّذِي حَدَّثَنِي بِهِ قَالَ عَبْدُ الرَّزَّاقِ وَكَانَ مَعْمَرٌ يُحَدِّثُ بِهَا عَنْ مَالِكٍ  

The Prophet ﷺ said, "The example of the person abiding by Allah's order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said, 'Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe." (Using translation from Bukhārī 2493)   

قَالَ رَسُولُ اللهِ ﷺ مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللهِ وَالْوَاقِعِ فِيهَا كَمَثَلِ قَوْمٍ اسْتَهَمُوا عَلَى سَفِينَةٍ فَأَصَابَ بَعْضُهُمْ أَعْلَاهَا وَأَصَابَ بَعْضُهُمْ أَسْفَلَهَا فَكَانَ الَّذِينَ فِي أَسْفَلِهَا إِذَا اسْتَقَوْا مِنَ الْمَاءِ فَمَرُّوا عَلَى مَنْ فَوْقَهُمْ آذَوْهُمْ فَقَالُوا لَوْ أَنَّا خَرَقْنَا فِي نَصِيبِنَا خَرْقًا فَاسْتَقَيْنَا مِنْهُ وَلَمْ نُؤْذِ مَنْ فَوْقَنَا فَإِنْ تَرَكُوهُمْ وَمَا أَرَادُوا هَلَكُوا جَمِيعًا وَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ نَجَوْا جَمِيعًا  

[Machine] Umm al-Ala al-Ansariyah said, "When the Muhajireen arrived in Medina, the Ansar decided on where to accommodate them. She said, 'Uthman ibn Mazh'un was assigned to stay with us.' Then she mentioned the conversation."  

كَانَتْ أُمُّ الْعَلَاءِ الْأَنْصَارِيَّةُ تَقُولُ لَمَّا قَدِمَ الْمُهَاجِرُونَ الْمَدِينَةَ اقْتَرَعَتِ الْأَنْصَارُ عَلَى سُكْنَاهُمْ قَالَتْ فَطَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ فِي السُّكْنَى وَذَكَرَ الْحَدِيثَ  

That when the Ansar drew lots as to which of the emigrants should dwell with which of the Ansar, the name of ʿUthman bin Mazun came out (to be in their lot). Um Al-Ala further said, "Uthman stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Apostle came to our house and I said, (addressing the dead ʿUthman), 'O Abu As-Sa'ib! May Allah be merciful to you. I testify that Allah has blessed you.' The Prophet ﷺ said to me, "How do you know that Allah has blessed him?" I replied, 'I do not know O Messenger of Allah ﷺ! May my parents be sacrificed for you.' Messenger of Allah ﷺ said, 'As regards ʿUthman, by Allah he has died and I really wish him every good, yet, by Allah, although I am Messenger of Allah ﷺ, I do not know what will be done to him.' Um Al- Ala added, 'By Allah I shall never attest the piety of anybody after him. And what Messenger of Allah ﷺs said made me sad." Um Al-Ala further said, "Once I slept and saw in a dream, a flowing stream for ʿUthman. So I went to Messenger of Allah ﷺ and told him about it, he said, 'That is (the symbol of) his deeds." (Using translation from Bukhārī 2687)   

وَهِيَ امْرَأَةٌ مِنْ نِسَائِهِمْ كَانَتْ بَايَعَتْ رَسُولَ اللهِ ﷺ قَالَتْ طَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ فِي السُّكْنَى حِينَ اقْتَرَعَتِ الْأَنْصَارُ عَلَى سُكْنَى الْمُهَاجِرِينَ فَاشْتَكَى فَمَرَّضْنَاهُ حَتَّى تُوُفِّيَ ثُمَّ جَعَلْنَاهُ فِي أَثْوَابِهِ قَالَتْ فَدَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ فَقُلْتُ رَحْمَةُ اللهِ عَلَيْكَ أَبَا السَّائِبِ فَشَهَادَتِي أَنْ قَدْ أَكْرَمَكَ اللهُ فَقَالَ النَّبِيُّ ﷺ وَمَا يُدْرِيكِ ؟ قَالَتْ وَاللهِ مَا أَدْرِي يَا رَسُولَ اللهِ قَالَ أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ مِنَ اللهِ وَاللهِ مَا أَدْرِي وَأَنَا رَسُولُ اللهِ مَا يُفْعَلُ بِي وَلَا بِكُمْ قَالَتْ أُمُّ الْعَلَاءِ فَوَاللهِ لَا أُزَكِّي أَحَدًا أَبَدًا قَالَتْ وَأُورِيتُ لِعُثْمَانَ فِي النَّوْمِ عَيْنًا تَجْرِي فَجِئْتُ رَسُولَ اللهِ ﷺ فَذَكَرْتُ لَهُ فَقَالَ ذَاكَ عَمَلُهُ يَجْرِي لَهُ  

[Machine] I heard the Messenger of Allah ﷺ saying while on the pulpit: "The Banu Hashim ibn Al-Mughirah sought permission from me to marry their daughter to Ali ibn Abi Talib, but I did not grant permission. Then again, they sought permission, but I did not grant permission. My daughter is a part of me; I feel uneasy about what disturbs her and it hurts me for what hurts her." Qutaybah narrated in Sahih that Al-Laith reported that they discussed it and concluded that if a slave owns himself by paying off his debt or by buying his freedom, he will set free some of himself. Similarly, when a free man owns his child, he will therefore own part of himself. If a father owns his child, he would own a part of him. Therefore, it becomes obligatory for him to set his child free.  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ وَهُوَ عَلَى الْمِنْبَرِ إِنَّ بَنِي هِشَامِ بْنِ الْمُغِيرَةِ اسْتَأْذَنُونِي فِي أَنْ يُنْكِحُوا ابْنَتَهُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ فَلَا آذَنُ ثُمَّ لَا آذَنُ وَإِنَّمَا ابْنَتِي بَضْعَةٌ مِنِّي يَرِيبُنِي مَا رَابَهَا وَيُؤْذِينِي مَا آذَاهَا أَخْرَجَاهُ فِي الصَّحِيحِ عَنْ قُتَيْبَةَ عَنِ اللَّيْثِ فَأَخْبَرَ أَنَّ وَلَدَهُ بَعْضٌ مِنْهُ وَالْعَبْدُ إِذَا مَلَكَ نَفْسَهُ بِأَدَاءِ مَالِ الْكِتَابَةِ أَوْ بِابْتِيَاعِ نَفْسِهِ عَتَقَ فَكَذَلِكَ الْحُرُّ إِذَا مَلَكَ وَلَدَهُ فَقَدْ مَلَكَ بَعْضَهُ وَإِذَا مَلَكَ وَالِدَهُ فَقَدْ مَلَكَ مَنْ هُوَ بَعْضٌ مِنْهُ فَوَجَبَ أَنْ يَعْتِقَ  

[Machine] The Messenger of Allah ﷺ said, "A child cannot repay his parent unless he finds them as slaves, buys them, and then sets them free."  

قَالَ رَسُولُ اللهِ ﷺ لَا يَجْزِي وَلَدٌ وَالِدَهُ إِلَّا أَنْ يَجِدَهُ مَمْلُوكًا فَيَشْتَرِيَهُ فَيُعْتِقَهُ  

[Machine] On the authority of the Prophet, ﷺ , he said: "Whoever possesses a forbidden relationship (such as a non-Muslim woman in marriage) from within his relatives, then he is free (to marry her)." 21416 Abu Ali Al-Husayn Ibn Muhammad Al-Rudhbariy informed us, Abu Bakr Muhammad Ibn Bakr reported to us, Abu Dawood reported to us, Muslim Ibn Ibrahim and Musa Ibn Isma'il said: Hammad Ibn Salamah narrated to us, from Qatadah, from Al-Hasan, from Samurah, from the Prophet, ﷺ , he said: "Musa, in another place, reported from Samurah, what Hammad understands Hammad said: The Messenger of Allah, ﷺ , said: "Whoever possesses a forbidden relationship (such as a non-Muslim woman in marriage) from within his relatives, then he is free (to marry her)." Abu Dawood said: Only Hammad Ibn Salamah narrated this Hadith, and he had doubt in it. Ahmad ibn Hanbal said: Abu Isa Al-Tirmidhi, as far as I have heard from him, I asked Al-Bukhari about this Hadith, and he did not know it from Al-Hasan, from Samurah, except from the Hadith of Hammad Ibn Salamah. The Sheikh (Ahmad Ibn Hanbal) said: May Allah have mercy on him, Hammad doubted the mention of Samurah in its chain of narration, as we have mentioned it from Musa Ibn Isma'il, and other than Hammad narrates it from Qatadah, from Umar Ibn Al-Khattab, and from Qatadah, from Al-Hasan, from his saying.  

عَنِ النَّبِيِّ ﷺ قَالَ مَنْ مَلَكَ ذَا مَحْرَمٍ مِنْ ذِي رَحِمٍ فَهُوَ حُرٌّ 21416 أَخْبَرَنَا أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرٍ مُحَمَّدُ بْنُ بَكْرٍ ثنا أَبُو دَاوُدَ ثنا مُسْلِمُ بْنُ إِبْرَاهِيمَ وَمُوسَى بْنُ إِسْمَاعِيلَ قَالَا ثنا حَمَّادُ بْنُ سَلَمَةَ عَنْ قَتَادَةَ عَنِ الْحَسَنِ عَنْ سَمُرَةَ عَنِ النَّبِيِّ ﷺ قَالَ مُوسَى فِي مَوْضِعٍ آخَرَ عَنْ سَمُرَةَ فِيمَا يَحْسِبُ حَمَّادٌ قَالَ قَالَ رَسُولُ اللهِ ﷺ مَنْ مَلَكَ ذَا رَحِمٍ مَحْرَمٍ فَهُوَ حُرٌّ قَالَ أَبُو دَاوُدَ لَمْ يُحَدِّثْ هَذَا الْحَدِيثَ إِلَّا حَمَّادُ بْنُ سَلَمَةَ وَقَدْ شَكَّ فِيهِ قَالَ أَحْمَدُ وَقَالَ أَبُو عِيسَى التِّرْمِذِيُّ فِيمَا بَلَغَنِي عَنْهُ سَأَلْتُ الْبُخَارِيَّ عَنْ هَذَا الْحَدِيثِ فَلَمْ يَعْرِفْهُ عَنِ الْحَسَنِ عَنْ سَمُرَةَ إِلَّا مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَحَمَّادٌ يَشُكُّ فِي ذِكْرِ سَمُرَةَ فِي إِسْنَادِهِ كَمَا قَدَّمْنَا ذِكْرَهُ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ وَغَيْرُ حَمَّادٍ يَرْوِيهِ عَنْ قَتَادَةَ عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ وَعَنْ قَتَادَةَ عَنِ الْحَسَنِ مِنْ قَوْلِهِ  

[Machine] Ahmed was mentioned in another chain of narration, and they were uncertain about the reliability of the narrator in it.  

أَحْمَدُ وَرُوِيَ بِإِسْنَادٍ آخَرَ وَهِمَ فِيهِ رَاوِيهِ  

[Machine] From the Prophet ﷺ , he said: "Whoever possesses a kinship through marriage that is forbidden, then he is a captive." Sulaiman said: "I have not heard this narration from Sufyan except as a doubt." The Sheikh (may Allah have mercy on him) said: "This Hadith is preserved with this chain of narration, and it is a Hadith of prohibition regarding the sale of loyalty and its gifting."  

عَنِ النَّبِيِّ ﷺ قَالَ مَنْ مَلَكَ ذَا رَحِمٍ مَحْرَمٍ فَهُوَ عَتِيقٌ قَالَ سُلَيْمَانُ لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ سُفْيَانَ إِلَّا ضَمْرَةُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ الْمَحْفُوظُ بِهَذَا الْإِسْنَادِ حَدِيثُ نَهْيٍ عَنْ بَيْعِ الْوَلَاءِ وَعَنْ هِبَتِهِ وَقَدْ  

[Machine] "O Messenger of Allah, I want to free this brother of mine." He said, "Indeed, Allah has already freed him when you possessed him." Ali al-Daraqutni, may Allah have mercy on him, said that Ibn al-Mubarak left him, as well as Yahya al-Qattan and Ibn Mahdi. He said, "Abu al-Nadr is Muhammad ibn al-Sa'ib al-Kalbi, who is abandoned. He is also the one who said, 'Everything I narrated from Abu Salih is false.'" The sheikh said, and it is narrated from Hafs ibn Abu Dawud from Muhammad ibn Abi Layla from Ata' from Ibn Abbas in a similar manner. And this chain of narration is weak, and Hafs is the son of Sulaiman al-Qari, weakened by Shu'bah, Ahmad ibn Hanbal, Yahya ibn Ma'in, and others.  

يَا رَسُولَ اللهِ إِنِّي أُرِيدُ أَنْ أُعْتِقَ أَخِي هَذَا فَقَالَ إِنَّ اللهَ أَعْتَقَهُ حِينَ مَلَكْتَهُ قَالَ عَلِيٌّ الدَّارَقُطْنِيُّ رَحِمَهُ اللهُ الْعَرْزَمِيُّ تَرَكَهُ ابْنُ الْمُبَارَكِ وَيَحْيَى الْقَطَّانُ وَابْنُ مَهْدِيٍّ قَالَ وَأَبُو النَّضْرِ هُوَ مُحَمَّدُ بْنُ السَّائِبِ الْكَلْبِيُّ مَتْرُوكٌ وَأَيْضًا هُوَ الْقَائِلُ كُلُّ مَا حَدَّثْتُ عَنْ أَبِي صَالِحٍ كَذِبٌ قَالَ الشَّيْخُ وَرُوِيَ عَنْ حَفْصِ بْنِ أَبِي دَاوُدَ عَنْ مُحَمَّدِ بْنِ أَبِي لَيْلَى عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ بِنَحْوِهِ وَهَذَا إِسْنَادٌ ضَعِيفٌ وَحَفْصٌ هُوَ ابْنُ سُلَيْمَانَ الْقَارِيُّ ضَعَّفَهُ شُعْبَةُ وَأَحْمَدُ بْنُ حَنْبَلٍ وَيَحْيَى بْنُ مَعِينٍ وَغَيْرُهُمْ  

Qatadah reported Umar ibn al-Khattab (may Allah be pleased with him) as saying: If anyone gets possession of a relative who is within the prohibited degrees, that person becomes free. (Using translation from Abū Dāʾūd 3950)   

قَالَ عُمَرُ ؓ مَنْ مَلَكَ ذَا رَحِمٍ مَحْرَمٍ فَهُوَ حُرٌّ  

[Machine] Whoever has control over a forbidden property, then they are free or they possess a forbidden property; this is the opinion of Dahhak. Abu Musa said, "I heard Abu al-Walid say, 'I read in the book of Abi 'Awanah, narrated from al-Hakam, from Ibrahim, from al-Aswad, from Umar, who said, 'The one who has control over a forbidden property should not cover it up.'"  

مَنْ مَلَكَ ذَا رَحِمٍ مَحْرَمٍ فَهُوَ حُرٌّ أَوْ ذَا مَحْرَمٍ شَكَّ الضَّحَّاكُ قَالَ أَبُو مُوسَى وَسَمِعْتُ أَبَا الْوَلِيدِ يَقُولُ قَرَأْتُ فِي كِتَابِ أَبِي عَوَانَةَ عَنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ عَنِ الْأَسْوَدِ عَنْ عُمَرَ ؓ قَالَ لَا يَسْتَرِقُّ ذُو رَحِمٍ  

[Machine] Ibn Mas'ood is a good person and some of our companions have gone to him.  

بْنِ مَسْعُودٍ ؓ حَسَنٌ وَقَدْ ذَهَبَ إِلَيْهِ بَعْضُ أَصْحَابِنَا  

[Machine] Regarding the scholars whose view from the people of Madinah is as follows: if the child owns the parent, the parent is freed. And if the parent owns the child, the child is freed. As for other relatives, they differ regarding it. The judge said, and Isa bin Minah said, from Ibn Abi Zinad, the people differed regarding it. Ibn Abi Uwais said, from Ibn Abi Zinad, from his father, from them. And they used to say, if a man buys a share from his father or mother, that share is freed and what remains is kept for the person to free it all. And if he inherits a share and does not buy it, the share is freed and what remains is not kept for him.  

عَنِ الْفُقَهَاءِ الَّذِينَ يُنْتَهَى إِلَى قَوْلِهِمْ مِنْ أَهْلِ الْمَدِينَةِ كَانُوا يَقُولُونَ إِذَا مَلَكَ الْوَلَدُ الْوَالِدَ عَتَقَ الْوَالِدُ وَإِنْ مَلَكَ الْوَالِدُ الْوَلَدَ عَتَقَ الْوَلَدُ وَأَمَّا مَا سِوَى ذَلِكَ مِنَ الْقَرَابَةِ فَيَخْتَلِفُونَ فِيهِ قَالَ الْقَاضِي وَقَالَ عِيسَى بْنُ مِينَاءٍ عَنِ ابْنِ أَبِي الزِّنَادِ فَاخْتَلَفَ فِيهِ النَّاسُ قَالَ ابْنُ أَبِي أُوَيْسٍ عَنِ ابْنِ أَبِي الزِّنَادِ عَنْ أَبِيهِ عَنْهُمْ وَكَانُوا يَقُولُونَ إِذَا ابْتَاعَ الرَّجُلُ شِقْصًا مِنْ أَبِيهِ أَوْ أُمِّهِ عَتَقَ ذَلِكَ الشِّقْصُ وَقُوِّمَ عَلَيْهِ مَا بَقِيَ فَيُعْتَقُ كُلُّهُ عَلَيْهِ وَإِنْ كَانَ وَرِثَ مِنْهُ شِقْصًا وَلَمْ يَشْتَرِهِ عَتَقَ الشِّقْصُ وَلَمْ يُقَوَّمْ عَلَيْهِ الْبَاقِي  

[Machine] "The Messenger of Allah ﷺ said, 'I have never lived.' I said, 'If you had not required me to do so, I would not have left the Messenger of Allah ﷺ.' He said, 'She liberated me and required me to serve the Messenger of Allah ﷺ as long as I live.'"  

رَسُولَ اللهِ ﷺ مَا عِشْتَ قَالَ قُلْتُ لَوْ أَنَّكِ لَمْ تَشْتَرِطِي عَلَيَّ مَا فَارَقْتُ رَسُولَ اللهِ ﷺ مَا عِشْتُ قَالَ فَأَعْتَقَتْنِي وَاشْتَرَطَتْ عَلَيَّ أَنْ أَخْدُمَ رَسُولَ اللهِ ﷺ مَا عِشْتُ  

[Machine] That he had been doing his work for many years. Then, some of his years passed and in the narration of the judge, some years. Then, either during Hajj or Umrah, Abdullah said to him, "I have left what I stipulated for you, while you are free and you don't have such work." Then he found it, so he stipulated it for him. And indeed, it is what he stipulated for him.  

أَنَّ لَهُ عَمَلَهُ سِنِينَ فَرَعَى لَهُ بَعْضَ سِنِيِّهِ وَفِي رِوَايَةِ الْقَاضِي بَعْضَ سَنَةٍ ثُمَّ قَدِمَ عَلَيْهِ إِمَّا فِي حَجٍّ وَإِمَّا فِي عُمْرَةٍ فَقَالَ لَهُ عَبْدُ اللهِ قَدْ تَرَكْتُ الَّذِي اشْتَرَطْتُ عَلَيْكَ وَأَنْتَ حُرٌّ وَلَيْسَ عَلَيْكَ عَمَلٌ كَذَا وَجَدْتُهُ ثُمَّ اشْتَرَطَ عَلَيْهِ وَإِنَّمَا هُوَ وَاشْتَرَطَ عَلَيْهِ  

[Machine] I said, "Where should I go? Or to whom should I go?"  

قُلْتُ أَيْنَ أَذْهَبُ؟ أَوْ إِلَى مَنْ أَذْهَبُ؟