صحيح البخاري
Bukhari
كتاب العتقThe Book of Manumission (of Slaves)
بَابُ مَنْ مَلَكَ مِنَ الْعَرَبِ رَقِيقًا فَوَهَبَ وَبَاعَ وَجَامَعَ وَفَدَى وَسَبَى الذُّرِّيَّةَ:Chapter. Whoever possessed Arab slaves and gave them as a presents, or sold them, or had a sexual relation with the females among them, or accepted their ransom, or took their offspring as captives.
Hadith 2539
اُردوEn
وَقَوْلِهِ تَعَالَى : ضَرَبَ اللَّهُ مَثَلا عَبْدًا مَمْلُوكًا لا يَقْدِرُ عَلَى شَيْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا هَلْ يَسْتَوُونَ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ سورة النحل آية 75 .
And Allah the Exalted said (in Surah An-Nahl) «ضرب الله مثلا عبدا مملوكا لا يقدر على شىء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون»: "Allah has set forth the example of a slave owned by another, who has no power over anything, and (on the other hand) a man whom We have provided with good provision from Us, and he spends thereof secretly and openly. Are they equal? (By no means.) All praise is due to Allah. But most of them do not know."
حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ ، قَالَ : أَخْبَرَنَا اللَّيْثُ ، عَنْ عُقَيْلٍ ، عَنِ ابْنِ شِهَابٍ ، ذَكَرَ عُرْوَةُ ، أَنَّ مَرْوَانَ ، وَالْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ ، " أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ ؟ فَقَالَ : إِنَّ مَعِي مَنْ تَرَوْنَ ، وَأَحَبُّ الْحَدِيثِ إِلَيَّ أَصْدَقُهُ ، فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ ، إِمَّا الْمَالَ ، وَإِمَّا السَّبْيَ ، وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِهِمْ ، وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ انْتَظَرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً حِينَ قَفَلَ مِنْ الطَّائِفِ ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَيْرُ رَادٍّ إِلَيْهِمْ إِلَّا إِحْدَى الطَّائِفَتَيْنِ ، قَالُوا : فَإِنَّا نَخْتَارُ سَبْيَنَا ، فَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي النَّاسِ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ، ثُمَّ قَالَ : أَمَّا بَعْدُ ، " فَإِنَّ إِخْوَانَكُمْ قَدْ جَاءُونَا تَائِبِينَ ، وَإِنِّي رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ ، وَمَنْ أَحَبَّ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللَّهُ عَلَيْنَا فَلْيَفْعَلْ ، فَقَالَ النَّاسُ : طَيَّبْنَا لَكَ ذَلِكَ ، قَالَ : إِنَّا لَا نَدْرِي مَنْ أَذِنَ مِنْكُمْ مِمَّنْ لَمْ يَأْذَنْ ، فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ ، فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ ، ثُمَّ رَجَعُوا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَخْبَرُوهُ أَنَّهُمْ طَيَّبُوا وَأَذِنُوا ، فَهَذَا الَّذِي بَلَغَنَا عَنْ سَبْيِ هَوَازِنَ " . وَقَالَ أَنَسٌ : قَالَ عَبَّاسٌ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فَادَيْتُ نَفْسِي وَفَادَيْتُ عَقِيلًا .
Narrated Marwan and Al-Miswar bin Makhrama: When the delegates of the tribe of Hawazin came to the Prophet and they requested him to return their properties and captives. The Prophet stood up and said to them, "I have other people with me in this matter (as you see) and the most beloved statement to me is the true one; you may choose either the properties or the prisoners as I have delayed their distribution." The Prophet had waited for them for more than ten days since his arrival from Ta'if. So, when it became evident to them that the Prophet was not going to return them except one of the two, they said, "We choose our prisoners." The Prophet got up amongst the people and glorified and praised Allah as He deserved and said, "Then after, these brethren of yours have come to us with repentance, and I see it logical to return them the captives. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you likes to stick to his share till we recompense him from the very first war booty which Allah will give us, then he can do so (i.e. give up the present captives)." The people unanimously said, "We do that (return the captives) willingly." The Prophet said, "We do not know which of you has agreed to it and which have not, so go back and let your leaders forward us your decision." So, all the people then went back and discussed the matter with their leaders who returned and informed the Prophet that all the people had willingly given their consent to return the captives. This is what has reached us about the captives of Hawazin. Narrated Anas that `Abbas said to the Prophet, "I paid for my ransom and `Aqil's ransom."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This lengthy hadith has been cited by Imam al-Bukhari rahimahullah in several places, and from it he has derived many rulings.
Imam al-Bukhari rahimahullah has quoted the Qur’anic verse under the relevant chapter heading, from which he established the chapter’s purpose as follows: the verse does not specify that the slave should not be an Arab but rather a non-Arab; rather, it includes both Arabs and non-Arabs.
In the hadith, there is mention of the captives from the Arab tribe of Hawazin, who fell into the hands of the Muslims after the victory in the Battle of Hawazin.
This also establishes the objective of the chapter: that slave women and men, when appropriate, can also be made from among the Arabs.
When the Prophet sallallahu alayhi wa sallam returned after this battle, he had just arrived back when the delegation of Hawazin came with such requests.
The Prophet sallallahu alayhi wa sallam accepted only their request for the return of the captives, but with the condition that all the other Muslims also agree to it.
Accordingly, all the Muslims agreed to return these slaves.
However, these people were many in number.
Therefore, it was necessary to ascertain the consent of each individual, one by one.
The Prophet sallallahu alayhi wa sallam ordered: “Go and state to your respective chiefs whatever you wish to accept; we will ask them.”
And so it happened, and the Prophet sallallahu alayhi wa sallam returned all their men and women to them.
When the wealth from Bahrain arrived, the Prophet sallallahu alayhi wa sallam made a public announcement for its distribution. At that time, Sayyiduna Abbas radi Allahu anhu, along with his request for this wealth, said that he was most deserving of it, because at the time of Badr, he had paid not only his own ransom but also that of Sayyiduna Aqil radi Allahu anhu, and thus was left empty-handed.
Upon this, the Prophet sallallahu alayhi wa sallam permitted him to take as much money as he could carry himself.
This is what is being alluded to, and also that Arabs too, under specified circumstances, can be made slaves, as even the noblemen of Quraysh such as Sayyiduna Abbas radi Allahu anhu and Sayyiduna Aqil radi Allahu anhu had to pass through the stage of slavery in the Battle of Badr.
If only these honorable individuals had embraced Islam from the very beginning.
But it is true:
﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ () (al-Qasas: 56)
This lengthy hadith has been cited by Imam al-Bukhari rahimahullah in several places, and from it he has derived many rulings.
Imam al-Bukhari rahimahullah has quoted the Qur’anic verse under the relevant chapter heading, from which he established the chapter’s purpose as follows: the verse does not specify that the slave should not be an Arab but rather a non-Arab; rather, it includes both Arabs and non-Arabs.
In the hadith, there is mention of the captives from the Arab tribe of Hawazin, who fell into the hands of the Muslims after the victory in the Battle of Hawazin.
This also establishes the objective of the chapter: that slave women and men, when appropriate, can also be made from among the Arabs.
When the Prophet sallallahu alayhi wa sallam returned after this battle, he had just arrived back when the delegation of Hawazin came with such requests.
The Prophet sallallahu alayhi wa sallam accepted only their request for the return of the captives, but with the condition that all the other Muslims also agree to it.
Accordingly, all the Muslims agreed to return these slaves.
However, these people were many in number.
Therefore, it was necessary to ascertain the consent of each individual, one by one.
The Prophet sallallahu alayhi wa sallam ordered: “Go and state to your respective chiefs whatever you wish to accept; we will ask them.”
And so it happened, and the Prophet sallallahu alayhi wa sallam returned all their men and women to them.
When the wealth from Bahrain arrived, the Prophet sallallahu alayhi wa sallam made a public announcement for its distribution. At that time, Sayyiduna Abbas radi Allahu anhu, along with his request for this wealth, said that he was most deserving of it, because at the time of Badr, he had paid not only his own ransom but also that of Sayyiduna Aqil radi Allahu anhu, and thus was left empty-handed.
Upon this, the Prophet sallallahu alayhi wa sallam permitted him to take as much money as he could carry himself.
This is what is being alluded to, and also that Arabs too, under specified circumstances, can be made slaves, as even the noblemen of Quraysh such as Sayyiduna Abbas radi Allahu anhu and Sayyiduna Aqil radi Allahu anhu had to pass through the stage of slavery in the Battle of Badr.
If only these honorable individuals had embraced Islam from the very beginning.
But it is true:
﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ () (al-Qasas: 56)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2539
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith mentions the captives from the tribe of Hawazin who fell into the hands of the Muslims after the victory in the Battle of Hunayn.
From this, it is understood that, when necessary, the descendants of Isma'il (alayhis salam), that is, the Arabs, can be enslaved and can also be given as gifts, as happened with the Banu Hawazin.
The evidence for gifting is that the Prophet (sallallahu alayhi wa sallam) returned all those captives who had become slaves to their heirs as a gift, that is, he returned those who had been made slave men and women.
Similarly, even nobles of Quraysh such as Abbas (radi Allahu anhu) and Aqil (radi Allahu anhu) had to pass through the period of slavery.
They obtained their release by paying ransom.
(2)
At the end of this hadith, there is a suspended (mu'allaq) narration which Imam Bukhari (rahimahullah) himself has narrated with a connected chain in Kitab al-Salat, Hadith: 421.
(1)
This hadith mentions the captives from the tribe of Hawazin who fell into the hands of the Muslims after the victory in the Battle of Hunayn.
From this, it is understood that, when necessary, the descendants of Isma'il (alayhis salam), that is, the Arabs, can be enslaved and can also be given as gifts, as happened with the Banu Hawazin.
The evidence for gifting is that the Prophet (sallallahu alayhi wa sallam) returned all those captives who had become slaves to their heirs as a gift, that is, he returned those who had been made slave men and women.
Similarly, even nobles of Quraysh such as Abbas (radi Allahu anhu) and Aqil (radi Allahu anhu) had to pass through the period of slavery.
They obtained their release by paying ransom.
(2)
At the end of this hadith, there is a suspended (mu'allaq) narration which Imam Bukhari (rahimahullah) himself has narrated with a connected chain in Kitab al-Salat, Hadith: 421.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2539
