Bukhari

Hadith Commentary:
Hazrat Abbas bin Abdul Muttalib (radi Allahu anhu), the respected uncle of the Messenger of Allah (sallallahu alayhi wa sallam), was captured during the Battle of Badr before his acceptance of Islam. He was related to the Ansar in that his grandmother, i.e., the mother of Abdul Muttalib, was from the tribe of Banu Najjar.
On the basis of this relationship, the Ansar wished to waive his ransom.
However, due to many considerations, the Messenger of Allah (sallallahu alayhi wa sallam) said that no, rather his ransom should be collected in full.
He (sallallahu alayhi wa sallam) also said to him, meaning Abbas (radi Allahu anhu), that he should pay not only his own ransom but also that of his two nephews, Aqil and Nawfal, and his ally Utbah bin Amr, because he was wealthy.
He (Abbas) said that he was a Muslim, but the polytheists of Mecca had forcibly brought him along.
The Prophet (sallallahu alayhi wa sallam) replied, "Allah knows best; if that is the case, then Allah the Exalted will compensate you for this loss."
Apparently, you came with the people of Mecca to fight against the Muslims.
It is said that Hazrat Abbas (radi Allahu anhu) was captured by Ka'b bin Amr al-Ansari (radi Allahu anhu), who tied his hands tightly.
Due to this pain, he kept crying out in distress.
Hearing his cries, the Messenger of Allah (sallallahu alayhi wa sallam) could not sleep that night.
Eventually, the Companions (radi Allahu anhum) loosened his bonds.
Then the Prophet (sallallahu alayhi wa sallam) slept peacefully. In the morning, the Ansar, wishing to please him further, wanted to waive his ransom as well and said that they would pay his ransom from their own wealth, but this was against justice, so the Prophet (sallallahu alayhi wa sallam) did not accept it.
The relevance of this hadith to the chapter is that it mentions the participation of several Ansari men in the Battle of Badr.
Their names, however, are not mentioned.

Hadith Commentary:
1.
The uncle of the Messenger of Allah (sallallahu alayhi wa sallam), Abbas (radi Allahu anhu), was captured in the Battle of Badr before his acceptance of Islam. He was considered a nephew of the Ansar because Abdul Muttalib’s mother was from the Banu Najjar. On this basis, they wished to waive his ransom, but the Messenger of Allah (sallallahu alayhi wa sallam), fulfilling the demands of justice and fairness, said:
“His ransom will be taken in full.”
Because whether it is a brother, father, or son—if he is an enemy of the religion, then honoring him in this regard is, in its entirety, a disrespect to the religion.

2.
The relevance of this hadith to the chapter heading is as follows: Abbas (radi Allahu anhu) was taken captive at Badr, and those among the Ansar who interceded for him had also participated in the Battle of Badr.
Abbas (radi Allahu anhu) had said that he was actually a Muslim, but the polytheists of Mecca had forcibly brought him along.
The Prophet (sallallahu alayhi wa sallam) said:
“Allah knows best.”
If this is truly the case, then Allah, the Exalted, will compensate for it.
But outwardly, you have joined the people of Mecca and come to fight the Muslims.
(Musnad Ahmad: 1/353 and Fath al-Bari: 7/402)

Hadith Commentary:
The mother of Abbas’s father, Abdul Muttalib, was Salma, who was from the Ansar, specifically from the tribe of Banu Najjar.
That is why he was called their nephew.
Subhan Allah! The respect of the Ansar! They did not say, “If you permit, please waive the ransom of your uncle.”
Because saying so would have been as if they were doing a favor to the Prophet (sallallahu alayhi wa sallam).
The Prophet (sallallahu alayhi wa sallam) knew well that Abbas was wealthy.
Therefore, he said that not even a single coin should be left for him.
Such justice and fairness, that even his own paternal uncle was not given any concession—this is a clear proof of Prophethood.
A sensible person does not need any great miracle as proof of Prophethood.
Every single characteristic of the Prophet (sallallahu alayhi wa sallam) was equal to a thousand miracles.
Such justice, such fairness, such generosity, such courage, such patience, such steadfastness, that the entire country was opposed, everyone was an enemy of his life, yet he continued to openly preach the oneness of Allah (tawhid), continued to satirize the idols.
In the end, he transformed the hearts of the Arabs, who were such a harsh people.
He made them abandon their centuries-old habit of idol worship, and with their own hands, he had those idols destroyed.
Then, today, thirteen hundred years have passed, and his religion continues to spread from east to west.
Can any liar do such a thing, or can the name of a liar remain established in such a noble way?
(Wahidi)
‘Ayni says:
There is a difference of opinion regarding the reason for the prohibition. It is said that he was a polytheist (mushrik) at that time, and it is also said that the Prophet (sallallahu alayhi wa sallam) prohibited it out of fear that something might enter the hearts of some Muslims.
That is, there is a difference of opinion regarding why the Prophet (sallallahu alayhi wa sallam) prohibited it.
Some said it was because Abbas was a polytheist at that time, and it was also said that the Prophet (sallallahu alayhi wa sallam) prohibited it so that no suspicion would arise in the heart of any Muslim that he had shown undue favor to his uncle.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith that in this matter there is no difference between dhul-arham (relatives through the womb) and ‘asabah (agnatic relatives), that is, between distant and close relatives. Just as a distant relative, after coming into ownership, cannot be set free without being granted freedom, similarly, a close relative also does not become free merely by coming into ownership. The fact that the Prophet sallallahu alayhi wa sallam took ransom from Abbas and Aqil is a clear proof of this.

(2)
Because Abbas and Aqil had only become captives, not property (i.e., not in ownership), therefore Imam Bukhari rahimahullah’s intent is not that freedom is not obtained immediately upon ownership. Rather, by establishing a general chapter regarding Muslims and disbelievers and then bringing these narrations, it becomes clear that his position is: if a person becomes the owner of a polytheist relative, then he will not become free automatically; however, if he becomes the owner of a Muslim relative, then he will become free automatically.
(Fath al-Bari: 5/208)

Hadith Commentary:
➊
Some people believe that it is not permissible to release a polytheist prisoner by taking ransom from him.
Imam Bukhari rahimahullah has established that if Muslims are in need of wealth, it is permissible to release polytheists by taking ransom from them. Thus, when Abbas radi Allahu anhu was taken prisoner in the Battle of Badr, the Ansar offered to waive his ransom, but the Messenger of Allah sallallahu alayhi wa sallam rejected this offer.

➋
The Messenger of Allah sallallahu alayhi wa sallam did not show any leniency even to his real uncle in collecting the Muslims’ due right.
In this way, he permanently closed the door to intercession in religious matters on the basis of kinship.
There was also the wisdom in the statement of the Messenger of Allah sallallahu alayhi wa sallam that showing leniency to his real uncle could become a cause for suspicion among others, therefore he clearly refused.