صحيح البخاري
Bukhari
كتاب العتقThe Book of Manumission (of Slaves)
بَابُ إِذَا قَالَ رَجُلٌ لِعَبْدِهِ هُوَ لِلَّهِ. وَنَوَى الْعِتْقَ، وَالإِشْهَادُ فِي الْعِتْقِ:Chapter. If somebody says to his slave that he is for Allah; and by that he intends to manumit him (the slave is manumitted). And the witness for manumission.
Hadith 2530
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ ، عَنْ مُحَمَّدِ بْنِ بِشْرٍ ، عَنْ إِسْمَاعِيلَ ، عَنْ قَيْسٍ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، أَنَّهُ لَمَّا أَقْبَلَ يُرِيدُ الْإِسْلَامَ وَمَعَهُ غُلَامُهُ ضَلَّ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ ، فَأَقْبَلَ بَعْدَ ذَلِكَ وَأَبُو هُرَيْرَةَ جَالِسٌ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : يَا أَبَا هُرَيْرَةَ ، هَذَا غُلَامُكَ قَدْ أَتَاكَ ، فَقَالَ : أَمَا إِنِّي أُشْهِدُكَ أَنَّهُ حُرٌّ ، قَالَ : فَهُوَ حِينَ يَقُولُ : يَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا عَلَى أَنَّهَا مِنْ دَارَةِ الْكُفْرِ نَجَّتِ " .
Narrated Qais: When Abu Huraira accompanied by his slave set out intending to embrace Islam they lost each other on the way. The slave then came while Abu Huraira was sitting with the Prophet. The Prophet said, "O Abu Huraira! Your slave has come back." Abu Huraira said, "Indeed, I would like you to witness that I have manumitted him." That happened at the time when Abu Huraira recited (the following poetic verse):-- 'What a long tedious tiresome night! Nevertheless, it has delivered us From the land of Kufr (disbelief).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Although there is no need for witnesses for emancipation, Imam Bukhari rahimahullah has mentioned this because, in the hadith of the chapter, Abu Hurairah radi Allahu anhu emancipated his slave by making the Messenger of Allah sallallahu alayhi wa sallam a witness.
Some have said that Imam Bukhari’s intention is to clarify that when someone says regarding a slave, “He is Allah’s,” the slave will only be emancipated if the speaker intends emancipation; if he means something else, then the slave will not be emancipated.
Some words used for emancipation are explicit, such as “He is free” or “I have set you free.”
Others are implicit (kinayah), such as “He is Allah’s,” meaning that he is no longer my property, he has become the property of Allah.
Although there is no need for witnesses for emancipation, Imam Bukhari rahimahullah has mentioned this because, in the hadith of the chapter, Abu Hurairah radi Allahu anhu emancipated his slave by making the Messenger of Allah sallallahu alayhi wa sallam a witness.
Some have said that Imam Bukhari’s intention is to clarify that when someone says regarding a slave, “He is Allah’s,” the slave will only be emancipated if the speaker intends emancipation; if he means something else, then the slave will not be emancipated.
Some words used for emancipation are explicit, such as “He is free” or “I have set you free.”
Others are implicit (kinayah), such as “He is Allah’s,” meaning that he is no longer my property, he has become the property of Allah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2530
Maulana Dawood Raz
Hadith Commentary:
Through the preaching of Tufayl ibn Amr (radi Allahu anhu), Abu Hurairah (radi Allahu anhu) embraced Islam. Later, Allah made him such a devoted follower of the Messenger (sallallahu alayhi wa sallam) that he became recognized as the memorizer of thousands of hadiths. Today, in the books of hadith, most narrations are found to be from him in numerous places. Throughout his life, he did not miss even a single day from the Dar al-Uloom (learning circle) of the Prophet (sallallahu alayhi wa sallam). Hungry and thirsty, he remained present in the service of the Prophet (sallallahu alayhi wa sallam) day and night, radi Allahu anhu wa ardaah.
Through the preaching of Tufayl ibn Amr (radi Allahu anhu), Abu Hurairah (radi Allahu anhu) embraced Islam. Later, Allah made him such a devoted follower of the Messenger (sallallahu alayhi wa sallam) that he became recognized as the memorizer of thousands of hadiths. Today, in the books of hadith, most narrations are found to be from him in numerous places. Throughout his life, he did not miss even a single day from the Dar al-Uloom (learning circle) of the Prophet (sallallahu alayhi wa sallam). Hungry and thirsty, he remained present in the service of the Prophet (sallallahu alayhi wa sallam) day and night, radi Allahu anhu wa ardaah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4393
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In one narration, it is mentioned that Abu Hurairah (radi Allahu anhu) and his slave both became separated from each other.
(Sahih al-Bukhari, al-‘Itq, Hadith: 2530)
The aforementioned narration is not contrary to this, because due to the slave running away, Abu Hurairah (radi Allahu anhu) lost track of him. Eventually, by the blessing of Abu Hurairah’s (radi Allahu anhu) acceptance of Islam, that slave returned, whom Abu Hurairah (radi Allahu anhu) then freed for the sake of Allah’s pleasure.
(Fath al-Bari: 128/8)
➋
Through the preaching of Tufayl ibn ‘Amr (radi Allahu anhu), Abu Hurairah (radi Allahu anhu) became Muslim.
Allah, the Exalted, made him such a devoted companion of the Messenger of Allah (sallallahu alayhi wa sallam) that he remained present in the Prophet’s (sallallahu alayhi wa sallam) school of knowledge for his entire life.
He did not remain absent even for a moment.
Hungry and thirsty, he would be present in the service of the Messenger of Allah (sallallahu alayhi wa sallam) twenty-four hours a day.
Due to the blessing of this service, he was recognized as a memorizer of thousands of hadiths.
Today, in the books of hadith, in most places, it is his narrations that are found.
Radi Allahu anhu wa ardana.
➊
In one narration, it is mentioned that Abu Hurairah (radi Allahu anhu) and his slave both became separated from each other.
(Sahih al-Bukhari, al-‘Itq, Hadith: 2530)
The aforementioned narration is not contrary to this, because due to the slave running away, Abu Hurairah (radi Allahu anhu) lost track of him. Eventually, by the blessing of Abu Hurairah’s (radi Allahu anhu) acceptance of Islam, that slave returned, whom Abu Hurairah (radi Allahu anhu) then freed for the sake of Allah’s pleasure.
(Fath al-Bari: 128/8)
➋
Through the preaching of Tufayl ibn ‘Amr (radi Allahu anhu), Abu Hurairah (radi Allahu anhu) became Muslim.
Allah, the Exalted, made him such a devoted companion of the Messenger of Allah (sallallahu alayhi wa sallam) that he remained present in the Prophet’s (sallallahu alayhi wa sallam) school of knowledge for his entire life.
He did not remain absent even for a moment.
Hungry and thirsty, he would be present in the service of the Messenger of Allah (sallallahu alayhi wa sallam) twenty-four hours a day.
Due to the blessing of this service, he was recognized as a memorizer of thousands of hadiths.
Today, in the books of hadith, in most places, it is his narrations that are found.
Radi Allahu anhu wa ardana.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4393
Maulana Dawood Raz
Hadith Commentary:
Some say that this verse of poetry was recited by the slave of Abu Hurairah (radi Allahu anhu).
Some have attributed it to Abu Marthad al-Ghanawi.
In the narration of Abu Usamah, it is mentioned only that it is for Allah.
The narration of Abu Kurayb has been connected (mawsul) by Imam Bukhari (rahimahullah) himself in the Book of Maghazi.
Some say that this verse of poetry was recited by the slave of Abu Hurairah (radi Allahu anhu).
Some have attributed it to Abu Marthad al-Ghanawi.
In the narration of Abu Usamah, it is mentioned only that it is for Allah.
The narration of Abu Kurayb has been connected (mawsul) by Imam Bukhari (rahimahullah) himself in the Book of Maghazi.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2531
