السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب العتق
Book of Freeing Slaves
باب: : من قال في المعسر: يستسعى العبد في نصيب صاحبه غير مشقوق عليه.
One who said concerning the one in hardship: The slave works to pay his partner's share without being overburdened
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أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ الْمُزَكِّي، وَأَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْأَدِيبُ قَالُوا: ثنا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْحَافِظُ، ثنا إِبْرَاهِيمُ بْنُ عَبْدِ اللهِ، أنبأ يَزِيدُ بْنُ هَارُونَ، أنبأ سَعِيدُ بْنُ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 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 ". ⦗٤٧٥⦘ أَخْرَجَهُ الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ مِنْ أَوْجُهٍ عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ.
Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrates from the Prophet (peace and blessings be upon him): "Whoever has a share in a slave and frees it, it is binding upon him to free the rest, if he has wealth; and if he has no wealth, the slave is to be made to work (to earn the rest of his price), but without being overburdened."
وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ عَلِيٍّ الْحَافِظُ، ثنا إِبْرَاهِيمُ بْنُ أَبِي طَالِبٍ، وَعَبْدُ اللهِ بْنُ مُحَمَّدٍ الْأَزْدِيُّ قَالَا: ثنا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أنبأ عِيسَى بْنُ يُونُسَ، عَنْ سَعِيدٍ، فَذَكَرَهُ بِإِسْنَادِهِ: أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 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 " رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ عَنْ إِسْحَاقَ وَغَيْرِهِ.
Sa'id (may Allah have mercy on him) narrates with his chain that the Messenger of Allah (peace and blessings be upon him) said: "Whoever frees his share in a slave, it is binding upon him to free the remainder as well, if he has wealth. If he has no wealth, a fair value is to be set, and the slave is to be made to work for the remaining share, but without being overburdened."
أَخْبَرَنَا أَبُو طَاهِرٍ الْفَقِيهُ، أنبأ أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ الْقَطَّانُ، ثنا إِبْرَاهِيمُ بْنُ الْحَارِثِ الْبَغْدَادِيُّ، ثنا يَحْيَى بْنُ أَبِي بُكَيْرٍ، ثنا جَرِيرُ بْنُ حَازِمٍ، قَالَ: سَمِعْتُ قَتَادَةَ يَقُولُ: حَدَّثَنِي النَّضْرُ بْنُ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، رَضِيَ اللهُ عَنْهُ يَقُولُ: إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 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 ".
Sayyiduna Abu Hurayrah (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings be upon him) was asked about a slave of whom one share had been freed. He said: "The slave is indeed free, but the value is to be charged to the owner of that share. If he is wealthy, well and good; otherwise the slave is to be made to work, but without being overburdened."
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْحَافِظُ إِمْلَاءً، ثنا عَلِيُّ بْنُ الْحَسَنِ بْنِ أَبِي عِيسَى، ثنا أَبُو النُّعْمَانِ مُحَمَّدُ بْنُ الْفَضْلِ، ثنا جَرِيرُ بْنُ حَازِمٍ، ثنا قَتَادَةُ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 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 " رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ، عَنْ أَبِي النُّعْمَانِ، وَأَخْرَجَهُ مُسْلِمٌ مِنْ وَجْهٍ آخَرَ، عَنْ جَرِيرِ بْنِ حَازِمٍ وَقَالَا: عَنْ أَبِي هُرَيْرَةَ، وَكَذَلِكَ رواه الْحَجَّاجُ بْنُ الْحَجَّاجِ، وَأَبَانُ بْنُ يَزِيدَ الْعَطَّارُ، وَمُوسَى بْنُ خَلَفٍ الْعَمِّيُّ، عَنْ قَتَادَةَ، ذَكَرُوا فِيهِ الِاسْتِسْعَاءَ مُدْرَجًا فِي الْحَدِيثِ، وَاسْتَشْهَدَ الْبُخَارِيُّ بِرِوَايَتِهِمْ، وَأَمَّا الشَّافِعِيُّ رَحِمَهُ اللهُ، فَإِنَّهُ ضَعَّفَ أَمْرَ السِّعَايَةِ فِيهِ بِوُجُوهٍ، مِنْهَا: أَنَّ شُعْبَةَ بْنَ الْحَجَّاجِ، وَهِشَامًا الدَّسْتُوَائِيَّ رَوَيَا هَذَا الْحَدِيثَ، عَنْ قَتَادَةَ لَيْسَ فِيهِ اسْتِسْعَاءٌ، وَهُمَا أَحْفَظُ. قَالَ الشَّيْخُ رَحِمَهُ اللهُ: وَقَدْ قَدَّمْنَا رِوَايَتَهُمَا..
Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrates from the Prophet (peace and blessings be upon him): "Whoever frees his share in a slave and also has wealth, let him have him freed completely. If he has no wealth, the slave is to be made to work, but without being overburdened."
Al-Hajjaj bin al-Hajjaj, Aban bin Yazid al-Attar and Musa bin Khalaf al-Ammi likewise narrated it from Qatadah, mentioning the istis'a' (making the slave work) inserted (mudraj) into the hadith. As for al-Shafi'i (may Allah have mercy on him), he declared the matter of the slave's working in it weak for several reasons, among them that Shu'bah bin al-Hajjaj and Hisham al-Dastuwa'i narrated this hadith from Qatadah without the istis'a' in it, and they are the better memorisers.
Al-Hajjaj bin al-Hajjaj, Aban bin Yazid al-Attar and Musa bin Khalaf al-Ammi likewise narrated it from Qatadah, mentioning the istis'a' (making the slave work) inserted (mudraj) into the hadith. As for al-Shafi'i (may Allah have mercy on him), he declared the matter of the slave's working in it weak for several reasons, among them that Shu'bah bin al-Hajjaj and Hisham al-Dastuwa'i narrated this hadith from Qatadah without the istis'a' in it, and they are the better memorisers.
أَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ، قَالَ: قَالَ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ الْحَافِظُ: شُعْبَةُ وَهِشَامٌ أَحْفَظُ مَنْ رَوَاهُ عَنْ قَتَادَةَ، وَلَمْ يَذْكُرَا فِيهِ الِاسْتِسْعَاءَ. وَمِنْهَا: أَنَّ ⦗٤٧٦⦘ الشَّافِعِيَّ سَمِعَ بَعْضَ أَهْلِ النَّظَرِ وَالتَّدَبُّرِ مِنْهُمْ وَالْعِلْمِ بِالْحَدِيثِ يَقُولُ: لَوْ كَانَ حَدِيثُ سَعِيدِ بْنِ أَبِي عَرُوبَةَ فِي الِاسْتِسْعَاءِ مُنْفَرِدًا لَا يُخَالِفُهُ غَيْرُهُ مَا كَانَ ثَابِتًا قَالَ الشَّيْخُ رَحِمَهُ اللهُ: وَلَعَلَّهُ إِنَّمَا قَالَ ذَلِكَ لِأَنَّ حَدِيثَ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ يُقَالُ إِنَّهُ مِنْ كِتَابٍ، وَقَدْ رُوِيَ، عَنْ بَشِيرٍ أَنَّهُ قَرَأَ مَا كَتَبَ عَلَى أَبِي هُرَيْرَةَ، فَلَيْسَ فِيهِ مَا يُوهِنُ حَدِيثَهُ، وَيُحْتَمَلُ أَنَّهُ إِنَّمَا قَالَ ذَلِكَ لِأَنَّ سَعِيدًا يَنْفَرِدُ بِهِ، وَالْحُفَّاظُ يَتَوَقَّفُونَ فِي إِثْبَاتِ مَا يَنْفَرِدُ بِهِ سَعِيدٌ لِاخْتِلَاطِهِ فِي آخِرِ عُمُرِهِ، وَقَدْ وَافَقَهُ غَيْرُهُ فِي رِوَايَةِ الِاسْتِسْعَاءِ. أَوْ قَالَ ذَلِكَ لِأَنَّ سَنَدَهُ مُخْتَلَفٌ فِيهِ، وَأَكْثَرَهُمْ رَوَوْهُ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ، وَرَوَاهُ مَعْمَرٌ، وَسَعِيدُ بْنُ بَشِيرٍ، عَنْ قَتَادَةَ، عَنْ بَشِيرٍ، لَيْسَ فِيهِ ذِكْرُ النَّضْرِ بْنِ أَنَسٍ، وَكَذَلِكَ هُوَ فِي إِحْدَى الرِّوَايَتَيْنِ عَنْ هِشَامٍ، وَقِيلَ: عَنْ قَتَادَةَ، عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ بَشِيرٍ، وَقِيلَ: عَنْ بَشِيرٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، وَكُلُّ هَذَا وَهْمٌ، وَالْقَوْلُ قَوْلُ الْأَكْثَرِ، وَالَّذِي يُوهِنُ أَمْرَ السِّعَايَةِ فِيهِ: رِوَايَةُ هَمَّامِ بْنِ يَحْيَى، عَنْ قَتَادَةَ، حَيْثُ جَعَلَ الِاسْتِسْعَاءَ مِنْ قَوْلِ قَتَادَةَ، وَفَصَلَهُ مِنْ كَلَامِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
Abu al-Hasan al-Daraqutni al-Hafiz said: Shu'bah and Hisham are the best memorisers among those who narrated it from Qatadah, and they did not mention the istis'a' (making the slave work) in it.
And among those reasons: al-Shafi'i heard some of the people of reflection and consideration among them, and of knowledge of hadith, say: Even if the hadith of Sa'id bin Abi Arubah on the istis'a' stood alone, with no one else contradicting it, it would not be established.
Al-Shaykh (al-Bayhaqi) (may Allah have mercy on him) said: Perhaps he said that only because the hadith of Bashir bin Nahik from Abu Hurayrah is said to be from a book; yet it has been narrated from Bashir that he read what he had written out to Abu Hurayrah, so there is nothing in this that weakens his hadith. It is also possible that he said it because Sa'id is alone in narrating it, and the hadith masters hold back from affirming what Sa'id alone narrates because of his confusion (ikhtilat) at the end of his life; yet others agreed with him in narrating the istis'a'. Or he said it because its chain is disputed: most narrated it from Qatadah, from al-Nadr bin Anas, from Bashir bin Nahik, from Abu Hurayrah (may Allah be pleased with him); Ma'mar and Sa'id bin Bashir narrated it from Qatadah, from Bashir, without mentioning al-Nadr bin Anas, and so it is in one of the two narrations from Hisham; it was also said: from Qatadah, from Musa bin Anas, from Bashir; and it was said: from Bashir, from Jabir bin Abdullah. All of this is an error, and the correct view is that of the majority. What weakens the matter of the slave's working in it is the narration of Hammam bin Yahya from Qatadah, in which he made the istis'a' the words of Qatadah and separated it from the words of the Prophet (peace and blessings be upon him).
And among those reasons: al-Shafi'i heard some of the people of reflection and consideration among them, and of knowledge of hadith, say: Even if the hadith of Sa'id bin Abi Arubah on the istis'a' stood alone, with no one else contradicting it, it would not be established.
Al-Shaykh (al-Bayhaqi) (may Allah have mercy on him) said: Perhaps he said that only because the hadith of Bashir bin Nahik from Abu Hurayrah is said to be from a book; yet it has been narrated from Bashir that he read what he had written out to Abu Hurayrah, so there is nothing in this that weakens his hadith. It is also possible that he said it because Sa'id is alone in narrating it, and the hadith masters hold back from affirming what Sa'id alone narrates because of his confusion (ikhtilat) at the end of his life; yet others agreed with him in narrating the istis'a'. Or he said it because its chain is disputed: most narrated it from Qatadah, from al-Nadr bin Anas, from Bashir bin Nahik, from Abu Hurayrah (may Allah be pleased with him); Ma'mar and Sa'id bin Bashir narrated it from Qatadah, from Bashir, without mentioning al-Nadr bin Anas, and so it is in one of the two narrations from Hisham; it was also said: from Qatadah, from Musa bin Anas, from Bashir; and it was said: from Bashir, from Jabir bin Abdullah. All of this is an error, and the correct view is that of the majority. What weakens the matter of the slave's working in it is the narration of Hammam bin Yahya from Qatadah, in which he made the istis'a' the words of Qatadah and separated it from the words of the Prophet (peace and blessings be upon him).
أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ، فِي كِتَابِ مَعْرِفَةِ الْحَدِيثِ، قَالَ: ثنا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْحَافِظُ، ثنا عَلِيُّ بْنُ الْحَسَنِ الدَّارَابَجِرْدِيُّ، ثنا عَبْدُ اللهِ بْنُ يَزِيدَ الْمُقْرِئُ، ثنا هَمَّامٌ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَجُلًا أَعْتَقَ شِقْصًا لَهُ فِي مَمْلُوكٍ، فَغَرَّمَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَمَنَهُ. قَالَ هَمَّامٌ: فَكَانَ قَتَادَةُ يَقُولُ: إِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى.
Sayyiduna Abu Hurayrah (may Allah be pleased with him) says that a man freed his share in a slave, so the Prophet (peace and blessings be upon him) charged him with paying its value.
Qatadah says: If he has no wealth, the slave should be made to work.
Qatadah says: If he has no wealth, the slave should be made to work.
وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو عَلِيٍّ الْحَافِظُ، أنبأ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حُرَيْثٍ، ثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ يَزِيدَ الْمُقْرِئُ، حَدَّثَنِي أَبِي ح وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْأَصْبَهَانِيُّ، أنبأ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ، ثنا أَبُو بَكْرٍ النَّيْسَابُورِيُّ، ثنا عَلِيُّ بْنُ الْحَسَنِ بْنِ أَبِي عِيسَى، ثنا عَبْدُ اللهِ بْنُ يَزِيدَ الْمُقْرِئُ، ثنا هَمَّامٌ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَجُلًا أَعْتَقَ شِقْصًا مِنْ مَمْلُوكٍ، فَأَجَازَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عِتْقَهُ، وَغَرَّمَهُ بَقِيَّةَ ثَمَنِهِ. . قَالَ قَتَادَةُ: إِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ..
Sayyiduna Abu Hurayrah (may Allah be pleased with him) says that a man freed his share in a slave, so the Prophet (peace and blessings be upon him) upheld his freeing and charged him with paying the value. Qatadah (may Allah have mercy on him) says: If he has no wealth, let the slave be made to work, but without being overburdened.
أَخْبَرَنَا أَبُو بَكْرٍ، ثنا عَلِيٌّ قَالَ: سَمِعْتُ النَّيْسَابُورِيَّ يَقُولُ: مَا أَحْسَنَ مَا رَوَاهُ هَمَّامٌ ضَبَطَهُ وَفَصَلَ بَيْنَ قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَبَيْنَ قَوْلِ قَتَادَةَ، وَفِيمَا بَلَغَنِي عَنْ أَبِي سُلَيْمَانَ الْخَطَّابِيِّ، عَنِ الْحَسَنِ بْنِ يَحْيَى، عَنِ ابْنِ الْمُنْذِرِ صَاحِبِ الْخِلَافِيَّاتِ قَالَ: هَذَا الْكَلَامُ مِنْ فُتْيَا قَتَادَةَ، لَيْسَ مِنْ مَتْنِ الْحَدِيثِ. ثُمَّ ذَكَرَ حَدِيثَ عَلِيِّ بْنِ الْحَسَنِ، عَنِ الْمُقْرِيِّ، عَنْ هَمَّامٍ، ثُمَّ قَالَ: فَقَدْ أَخْبَرَ هَمَّامٌ أَنَّ ذِكْرَ السِّعَايَةِ مِنْ قَوْلِ قَتَادَةَ، وَأَلْحَقَ سَعِيدُ بْنُ أَبِي عَرُوبَةَ الَّذِي مَيَّزَهُ هَمَّامٌ مِنْ قَوْلِ قَتَادَةَ، فَجَعَلَهُ مُتَّصِلًا بِالْحَدِيثِ..
Al-Naysaburi said: How excellent is what Hammam narrated! He preserved it accurately and separated the words of the Prophet (peace and blessings be upon him) from the words of Qatadah. And in what reached me from Abu Sulayman al-Khattabi, from al-Hasan bin Yahya, from Ibn al-Mundhir, the author of al-Khilafiyyat, he said: This statement is from the fatwa of Qatadah; it is not part of the text of the hadith. Then he mentioned the hadith of Ali bin al-Hasan, from al-Muqri, from Hammam, and then said: Hammam has made known that the mention of the slave's working is from the words of Qatadah, while Sa'id bin Abi Arubah attached what Hammam had distinguished as the words of Qatadah and made it connected to the hadith.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو عَلِيٍّ الْحَافِظُ، أَنْبَأَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حُرَيْثٍ، ثنا أَبُو مُوسَى قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَحَادِيثُ هَمَّامٍ عَنْ قَتَادَةَ أَصَحُّ مِنْ حَدِيثِ غَيْرِهِ، لِأَنَّهُ كَتَبَهَا إِمْلَاءً..
Abd al-Rahman bin Mahdi (may Allah have mercy on him) says: The hadiths that Hammam (may Allah have mercy on him) narrates from Qatadah (may Allah have mercy on him) are more authentic than those of others, because he wrote them down as they were dictated.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا بَكْرٍ أَحْمَدَ بْنَ كَامِلٍ الْقَاضِي يَقُولُ: سَمِعْتُ أَبَا قِلَابَةَ الرَّقَاشِيَّ يَقُولُ: سَمِعْتُ عَلِيَّ بْنَ الْمَدِينِيِّ يَقُولُ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: شُعْبَةُ أَعْلَمُ النَّاسِ بِحَدِيثِ قَتَادَةَ، مَا سَمِعَ مِنْهُ وَمَا لَمْ يَسْمَعْ، وهِشَامٌ أَحْفَظُ، وَسَعِيدٌ أَكْثَرُ. قَالَ الشَّيْخُ رَحِمَهُ اللهُ: " وَقَدِ اجْتَمَعَ شُعْبَةُ مَعَ فَضْلِ حِفْظِهِ وَعِلْمِهِ بِمَا سَمِعَ مِنْ قَتَادَةَ وَمَا لَمْ يَسْمَعْ، وَهِشَامٌ مَعَ فَضْلِ حِفْظِهِ، وَهَمَّامٌ مَعَ صِحَّةِ كِتَابِهِ، وَزِيَادَةِ مَعْرِفَتِهِ بِمَا لَيْسَ مِنَ الْحَدِيثِ عَلَى خِلَافِ ابْنِ أَبِي عَرُوبَةَ، وَمَنْ وَافَقَهُ فِي إِدْرَاجِ السِّعَايَةِ فِي الْحَدِيثِ. وَفِي هَذَا مَا يُشْكِلُ فِي ثُبُوتِ الِاسْتِسْعَاءِ فِي هَذَا الْحَدِيثِ. وَالَّذِي يَدُلُّ عَلَى أَنَّ فَضْلَ الِاسْتِسْعَاءِ فِي هَذَا الْحَدِيثِ مِنْ فُتْيَا قَتَادَةَ مَا:.
Yahya bin Sa'id said: Shu'bah is the most knowledgeable of people about the hadith of Qatadah, what he heard from him and what he did not hear; Hisham is the better memoriser; and Sa'id narrates the most.
Al-Shaykh (al-Bayhaqi) (may Allah have mercy on him) said: Shu'bah, with his superior memory and his knowledge of what he heard from Qatadah and what he did not, Hisham with his superior memory, and Hammam with the soundness of his book and his greater knowledge of what is not part of the hadith, have come together against Ibn Abi Arubah and those who agreed with him in inserting the slave's working into the hadith. In this there is what casts doubt on the istis'a' (making the slave work) being established in this hadith. And what shows that the additional part about the istis'a' in this hadith is from the fatwa of Qatadah is the following.
Al-Shaykh (al-Bayhaqi) (may Allah have mercy on him) said: Shu'bah, with his superior memory and his knowledge of what he heard from Qatadah and what he did not, Hisham with his superior memory, and Hammam with the soundness of his book and his greater knowledge of what is not part of the hadith, have come together against Ibn Abi Arubah and those who agreed with him in inserting the slave's working into the hadith. In this there is what casts doubt on the istis'a' (making the slave work) being established in this hadith. And what shows that the additional part about the istis'a' in this hadith is from the fatwa of Qatadah is the following.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ يُوسُفَ السُّوسِيُّ، ثنا أَبُو الْعَبَّاسِ ⦗٤٧٨⦘ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ مَزْيَدٍ قَالَ: أَنْبَأَ عُقْبَةُ بْنُ عَلْقَمَةَ قَالَ: سُئِلَ الْأَوْزَاعِيُّ عَنْ عَبْدٍ بَيْنَ ثَلَاثَةِ نَفَرٍ، كَاتَبَ أَحَدُهُمْ، ثُمَّ أَعْتَقَ الْآخَرُ، وَأَمْسَكَ الثَّالِثُ؟ قَالَ: ذُكِرَ عَنْ قَتَادَةَ أَنَّهُ قَالَ لِهَذَا الَّذِي أَمْسَكَ نَصِيبَهُ عَلَى الْمُعْتَقِ: " إِنْ كَانَ ذَا يَسَارٍ عَنْ حَظِّهِ، وَإِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى الْمَمْلُوكُ فِي الثُّلُثِ مِنْ قِيمَتِهِ، وَالْوَلَاءُ بَيْنَ الْمُعْتَقِ وَالْمُكَاتَبِ، لِلْمُعْتِقِ الثُّلُثَانِ، وَلِلْمُكَاتِبِ الثُّلُثُ ". وَمِنْهَا أَنْ قَالَ الشَّافِعِيُّ: قِيلَ لِمَنْ حَضَرَ مِنْ أَهْلِ الْحَدِيثِ: لَوِ اخْتَلَفَ نَافِعٌ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَحْدَهُ، وَهَذَا الْإِسْنَادُ أَيُّهُمَا كَانَ أَثْبَتَ؟ قَالَ: نَافِعٌ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: قُلْتُ: وَعَلَيْنَا أَنْ نَصِيرَ إِلَى الْأَثْبَتِ مِنَ الْحَدِيثَيْنِ؟ قَالَ: نَعَمْ. قَالَ الشَّيْخُ: مَعَ نَافِعٍ حَدِيثُ عِمْرَانَ بْنِ حُصَيْنٍ بِإِبْطَالِ الِاسْتِسْعَاءِ..
Uqbah bin Alqamah (may Allah have mercy on him) says that Imam al-Awza'i (may Allah have mercy on him) was asked about a slave jointly owned by three men: one of them made a kitabah (manumission contract) with him, the second freed him, and the third kept his share. The narrator said that it was mentioned from Qatadah (may Allah have mercy on him) that he said: For the one who kept his share, (its value) is owed by the one who freed, if he is wealthy. If he is not wealthy, the slave is to be made to work for one third of his value, and the wala' (right of patronage) is between the one who freed and the one who made the kitabah: two thirds for the one who freed and one third for the one who made the kitabah.
And among those reasons: al-Shafi'i said: It was asked of those present from the people of hadith: If Nafi', from Ibn Umar, from the Prophet (peace and blessings be upon him) alone differed from this chain, which of the two would be more established? He said: Nafi', from Ibn Umar, from the Prophet (peace and blessings be upon him). Al-Shafi'i (may Allah have mercy on him) said: I said: Then it is upon us to go to the more established of the two hadiths? He said: Yes. Al-Shaykh (al-Bayhaqi) said: Alongside Nafi' is the hadith of Imran bin Husayn, which nullifies the istis'a' (making the slave work).
And among those reasons: al-Shafi'i said: It was asked of those present from the people of hadith: If Nafi', from Ibn Umar, from the Prophet (peace and blessings be upon him) alone differed from this chain, which of the two would be more established? He said: Nafi', from Ibn Umar, from the Prophet (peace and blessings be upon him). Al-Shafi'i (may Allah have mercy on him) said: I said: Then it is upon us to go to the more established of the two hadiths? He said: Yes. Al-Shaykh (al-Bayhaqi) said: Alongside Nafi' is the hadith of Imran bin Husayn, which nullifies the istis'a' (making the slave work).
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا مُحَمَّدُ بْنُ سُلَيْمَانَ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ الْبُخَارِيَّ يَقُولُ: أَصَحُّ الْأَسَانِيدِ كُلِّهَا: مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ..
Muhammad bin Isma'il al-Bukhari (may Allah have mercy on him) says: The most authentic of all chains is: Malik, from Nafi', from Ibn Umar.
وَأَخْبَرَنَا مَنْصُورُ بْنُ عَبْدِ الْوَهَّابِ الصُّوفِيُّ، أَنْبَأَ أَبُو عَمْرِو بْنُ حَمْدَانَ قَالَ: سَمِعْتُ أَبَا الْعَبَّاسِ مُحَمَّدَ بْنَ إِسْحَاقَ الثَّقَفِيَّ قَالَ: سَأَلْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ الْبُخَارِيَّ عَنْ أَصَحِّ الْأَسَانِيدِ فَقَالَ: مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ.
Abu al-Abbas Muhammad bin Ishaq al-Thaqafi (may Allah have mercy on him) says: I asked Muhammad bin Isma'il al-Bukhari about the most authentic chain, and he said: Malik, from Nafi', from Ibn Umar.
وَأَمَّا الْحَدِيثُ الَّذِي أَخْبَرَنَا أَبُو جَعْفَرٍ كَامِلُ بْنُ أَحْمَدَ الْمُسْتَمْلِي، أنبأ بِشْرُ بْنُ أَحْمَدَ الْإِسْفَرَايِينِيُّ، ثنا دَاوُدُ بْنُ الْحُسَيْنِ الْبَيْهَقِيُّ، ثنا يَحْيَى بْنُ يَحْيَى، أنبأ هُشَيْمٌ، عَنْ خَالِدٍ، عَنْ أَبِي قِلَابَةَ، عَنْ رَجُلٍ مِنْ بَنِي عُذْرَةَ مِنْهُمْ أَعْتَقَ مَمْلُوكًا لَهُ عِنْدَ مَوْتِهِ وَلَيْسَ لَهُ مَالٌ غَيْرُهُ، فَأَعْتَقَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 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..
Abu Qilabah (may Allah have mercy on him) says that a man of the Banu Udhrah tribe freed his slave at the time of his death, and he had no other wealth. So the Messenger of Allah (peace and blessings be upon him) freed one third of him and ordered: "The slave is to be made to work for the remaining two thirds."
This was mentioned to al-Shafi'i (may Allah have mercy on him), and those present with him said: It is mursal (its chain skips the Companion), and even if it were connected, it would be from an unnamed man who is not known, and his hadith is not established. Al-Shafi'i (may Allah have mercy on him) said: One of them objected to us with another hadith on the istis'a' (making the slave work), and some of his own companions cut him short and said: No one who knows hadith would mention a hadith like this, because of its weakness.
This was mentioned to al-Shafi'i (may Allah have mercy on him), and those present with him said: It is mursal (its chain skips the Companion), and even if it were connected, it would be from an unnamed man who is not known, and his hadith is not established. Al-Shafi'i (may Allah have mercy on him) said: One of them objected to us with another hadith on the istis'a' (making the slave work), and some of his own companions cut him short and said: No one who knows hadith would mention a hadith like this, because of its weakness.
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.
Imam al-Shafi'i (may Allah have mercy on him) informed us of all this speech (through the chain), and (al-Bayhaqi) says: I do not know which hadith was put forward against it.
وَلَعَلَّهُ عُورِضَ بِمَا: أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو الْوَلِيدِ، ثنا ⦗٤٧٩⦘ الْحَسَنُ بْنُ سُفْيَانَ، ثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، ثنا حَفْصُ بْنُ غِيَاثٍ، عَنِ الْحَجَّاجِ، عَنِ الْعَلَاءِ بْنِ بَدْرٍ، عَنْ أَبِي يَحْيَى الْأَعْرَجِ، قَالَ: سُئِلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ عَبْدٍ أَعْتَقَهُ مَوْلَاهُ عِنْدَ مَوْتِهِ وَلَيْسَ لَهُ مَالٌ غَيْرُهُ، وَعَلَيْهِ دَيْنٌ، فَأَمَرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَسْعَى فِي الدَّيْنِ. . وَهَذَا مُنْقَطِعٌ، وَرَاوِيهِ الْحَجَّاجُ بْنُ أَرْطَاةَ، وَهُوَ غَيْرُ مُحْتَجٍّ بِهِ.
Abu Yahya al-A'raj (may Allah have mercy on him) says that the Prophet (peace and blessings be upon him) was asked about a slave whose master freed him at the time of his death, having no other wealth and being in debt. The Prophet (peace and blessings be upon him) said: "He is to be made to work to pay off the debt."
This is munqati' (its chain is broken), and its narrator is al-Hajjaj bin Artah, who is not used as proof.
This is munqati' (its chain is broken), and its narrator is al-Hajjaj bin Artah, who is not used as proof.
أَوْ عُورِضَ بِمَا: أَخْبَرَنَا أَبُو مُحَمَّدٍ السُّكَّرِيُّ، بِبَغْدَادَ، أنبأ إِسْمَاعِيلُ الصَّفَّارُ، ثنا سَعْدَانُ بْنُ نَصْرٍ، ثنا أَبُو مُعَاوِيَةَ، عَنِ الْحَجَّاجِ بْنِ أَرْطَاةَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، قَالَ: كَانَ ثَلَاثُونَ مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 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..
Sa'id bin al-Musayyab (may Allah have mercy on him) says that thirty of the Companions of the Messenger of Allah (peace and blessings be upon him) (may Allah be pleased with them) used to say: If a man frees a slave who is jointly owned by him and another man, he (the one who freed) is liable, if he is wealthy. If he is in hardship, then the slave is to be made to work for the remaining value, but without being overburdened.
This too is weak; al-Hajjaj bin Artah is not used as proof. It has also been narrated from al-Hajjaj bin Artah, from Nafi', from Ibn Umar, regarding the slave's working, and that is utterly munkar (rejected).
This too is weak; al-Hajjaj bin Artah is not used as proof. It has also been narrated from al-Hajjaj bin Artah, from Nafi', from Ibn Umar, regarding the slave's working, and that is utterly munkar (rejected).
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 صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: 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 رَوَاهُ الْحَجَّاجُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، وَقَدْ رَوَاهُ عُبَيْدُ اللهِ بْنُ عَمْرَ، لَمْ يَكُنْ فِي آلِ عُمَرَ أَثْبَتَ مِنْهُ، وَلَا أَحْفَظَ، وَلَا أَوْثَقَ، وَلَا أَشَدَّ تَقَدُّمَةً فِي عِلْمِ الْحَدِيثِ فِي زَمَانِهِ، فَكَانَ يُقَالُ: إِنَّهُ وَاحِدُ دَهْرِهِ فِي الْحِفْظِ، ثُمَّ تَلَاهُ فِي رِوَايَتِهِ مَالِكُ بْنُ أَنَسٍ، وَلَمْ يَكُنْ دُونَهُ فِي الْحِفْظِ، بَلْ هُوَ عِنْدَنَا فِي الْحِفْظِ وَالْإِتْقَانِ مِثْلُهُ، أَوْ أَجْمَعُ مِنْهُ فِي كَثِيرٍ مِنَ الْأَحْوَالِ، وَرَوَاهُ أَيْضًا يَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ، وَهُوَ مِنْ أَثْبَتِ أَهْلِ الْمَدِينَةِ وَأَصَحِّهِمْ رِوَايَةً، رَوَوْهُ جَمِيعًا، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ ⦗٤٨٠⦘ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " مَنْ أَعْتَقَ نَصِيبًا أَوْ شِقْصًا فِي عَبْدٍ كُلِّفَ عِتْقَ مَا بَقِيَ إِنْ كَانَ لَهُ مَالٌ، فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ فَإِنَّهُ يُعْتِقُ مِنَ الْعَبْدِ مَا أَعْتَقَ ". قَالَ الْفَقِيهُ رَحِمَهُ اللهُ: وَأَمْرُ السِّعَايَةِ إِنْ ثَبَتَ فِي حَدِيثِ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَفِيهِ مَا دَلَّ عَلَى أَنَّ ذَلِكَ عَلَى الِاخْتِيَارِ مِنْ جِهَةِ الْعَبْدِ، فَإِنَّهُ قَالَ: غَيْرَ مَشْقُوقٍ عَلَيْهِ، وَفِي الْإِجْبَارِ عَلَيْهِ وَهُوَ يَأْبَاهُ مَشَقَّةٌ عَظِيمَةٌ عَلَيْهِ، وَإِذَا كَانَ ذَلِكَ بِاخْتِيَارِهِ لَمْ يَكُنْ بَيْنَهُ وَبَيْنَ سَائِرِ الْأَخْبَارِ مُخَالَفَةٌ، وَبِاللهِ التَّوْفِيقُ. وَقَدْ تَأَوَّلَهُ بَعْضُ النَّاسِ فَقَالَ: مَعْنَى السِّعَايَةِ أَنْ يُسْتَسْعَى الْعَبْدُ لِسَيِّدِهِ أَنْ يُسْتَخْدَمَ لِمَالِكِهِ، وَلِذَلِكَ قَالَ: غَيْرَ مَشْقُوقٍ عَلَيْهِ، أَيْ لَا يُحَمَّلُ مِنَ الْخِدْمَةِ فَوْقَ مَا يَلْزَمُهُ بِحِصَّةِ الرِّقِّ.
Sayyiduna Ibn Umar (may Allah be pleased with them both) says that the Prophet (peace and blessings be upon him) decided: "When a slave belongs to two men and one of them frees (his share), the one who freed is to be made liable, if he is wealthy. If he is not wealthy, the slave is to be made to work."
Abd al-Rahman bin Mahdi said: This too is among the greatest fabrications. How could it be as al-Hajjaj narrated it from Nafi', from Ibn Umar, when Ubaydullah bin Umar narrated it, and there was none in the family of Umar more reliable, better at memorising, more trustworthy or more advanced in the knowledge of hadith in his time than him, so much so that it used to be said that he was unique in his age in memorisation; then Malik bin Anas followed him in narrating it, and he was not below him in memorisation, rather in our view he was his equal in memorisation and precision, or more comprehensive than him in many respects; and Yahya bin Sa'id al-Ansari also narrated it, one of the most reliable people of Madinah and the most authentic of them in narration.
(b) They all narrated it from Nafi', from Sayyiduna Ibn Umar (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him), that he (peace and blessings be upon him) said: "Whoever frees his share of a slave, it is binding upon him to free the remainder as well, if he is wealthy; if he is not wealthy, then only as much of the slave is freed as he freed."
Al-Faqih (al-Bayhaqi) (may Allah have mercy on him) said: The matter of the slave's working, if it is established in the hadith of Bashir bin Nahik from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him), contains what shows that it is by the slave's own choice, for he said: "without being overburdened", and forcing him to it while he refuses is a great burden upon him. If it is by his choice, there is no contradiction between it and the other reports; and success is from Allah. Some people interpreted it, saying: The meaning of the slave's working is that the slave is made to serve his owner, which is why he said "without being overburdened", meaning the master should not take service from him beyond what is due for his enslaved share.
Abd al-Rahman bin Mahdi said: This too is among the greatest fabrications. How could it be as al-Hajjaj narrated it from Nafi', from Ibn Umar, when Ubaydullah bin Umar narrated it, and there was none in the family of Umar more reliable, better at memorising, more trustworthy or more advanced in the knowledge of hadith in his time than him, so much so that it used to be said that he was unique in his age in memorisation; then Malik bin Anas followed him in narrating it, and he was not below him in memorisation, rather in our view he was his equal in memorisation and precision, or more comprehensive than him in many respects; and Yahya bin Sa'id al-Ansari also narrated it, one of the most reliable people of Madinah and the most authentic of them in narration.
(b) They all narrated it from Nafi', from Sayyiduna Ibn Umar (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him), that he (peace and blessings be upon him) said: "Whoever frees his share of a slave, it is binding upon him to free the remainder as well, if he is wealthy; if he is not wealthy, then only as much of the slave is freed as he freed."
Al-Faqih (al-Bayhaqi) (may Allah have mercy on him) said: The matter of the slave's working, if it is established in the hadith of Bashir bin Nahik from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him), contains what shows that it is by the slave's own choice, for he said: "without being overburdened", and forcing him to it while he refuses is a great burden upon him. If it is by his choice, there is no contradiction between it and the other reports; and success is from Allah. Some people interpreted it, saying: The meaning of the slave's working is that the slave is made to serve his owner, which is why he said "without being overburdened", meaning the master should not take service from him beyond what is due for his enslaved share.
أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ، أنبأ مُحَمَّدُ بْنُ بَكْرٍ، ثنا أَبُو دَاوُدَ، ثنا أَحْمَدُ بْنُ حَنْبَلٍ، ثنا مُحَمَّدُ بْنُ جَعْفَرٍ، ثنا شُعْبَةُ، عَنْ خَالِدٍ، عَنْ أَبِي بِشْرٍ الْعَنْبَرِيِّ، عَنِ ابْنِ التِّلِبِّ، عَنْ أَبِيهِ، أَنَّ رَجُلًا، أَعْتَقَ نَصِيبًا لَهُ مِنْ مَمْلُوكٍ فَلَمْ يَضْمَنْهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. 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.
Ibn al-Tilibb narrates from his father (may Allah be pleased with him) that a man freed his share in a slave, and the Prophet (peace and blessings be upon him) did not hold him liable.
