Tirmidhi

Benefits and Issues:
➊
The aforementioned narration has been declared weak in its chain by our esteemed researcher, and he further writes that some parts of this narration have supporting evidence in Sahih Muslim (1509). Also, this narration is found in Sunan Abi Dawud, where our esteemed researcher writes regarding it that this narration is weak in its chain, whereas the hadith of Sunan Abi Dawud (3952) suffices in this regard. From this, it is understood that according to our esteemed researcher, there is certainly some basis to this narration. In addition, Shaykh al-Albani rahimahullah has also declared it authentic; see: (al-Irwa’ no. 1308). Furthermore, the researchers of Musnad Ahmad have also declared some parts of this narration authentic, i.e., except for the last sentence of the hadith (وَمَنْ أَعْتَقَ امْرَأَتَيْنِ مُسْلِمَتَيْنِ كَانَتَا فِكَاكَهُ مِنْ النَّارِ يُجْزِئُ بِكُلِّ عَظْمَيْنِ مِنْهُمَا عَظْمٌ مِنْهُ), the rest of the narration has been declared “authentic due to other chains” (sahih li ghayrihi). Therefore, from this entire discussion, it is evident that there is certainly some basis to this narration. For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 29/600, 601).

➋
Shurahbil radi Allahu anhu did not have the opportunity to remain in the service of the Messenger of Allah sallallahu alayhi wa sallam for a long period, so he acquired knowledge of hadith from another Companion.

➌
Despite having the honor of being Companions, the Sahabah radi Allahu anhum were eager to acquire knowledge and strove for it. Muslims should follow this blessed habit of the noble Companions and not show any negligence in acquiring knowledge of the religion.

➍
Freeing a slave is a means of salvation from Hellfire.

➎
Freeing a female slave (bondwoman) is also of great reward.

1) “In the path of Allah,” if we consider customary usage (‘urf), then this refers to jihad—meaning, whoever began jihad with black hair until his hair turned white. However, it is better to interpret this as referring to every righteous deed, because in many hadiths, the white hair of a believer is described as a light (nur) for him, whereas the virtue of jihad is not dependent on white hair; it is, in itself, a superior deed regardless. And Allah knows best.

2) Nur (light), meaning either those very hairs will become light, or he will attain light on account of them. In any case, there is an apparent resemblance between white hair and light, and the reward is also of a similar nature.

3) “Every slave,” i.e., there is no distinction here between male and female—whether a male frees a female slave or a female frees a male slave, he or she will receive this reward.

1) The aforementioned narration has been declared weak in its chain by the researcher of the book, whereas other scholars have declared it authentic, and in light of the evidences, the preferred and correct view appears to be that this narration is authentic. Furthermore, the researcher of the book has also acknowledged that some parts of this narration have supporting evidence in Sahih Muslim (1509). For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan an-Nasa’i: 26/212-214, and Sahih Sunan an-Nasa’i by Al-Albani: 2/385, no. 3144).

2) “Your mother”: Although mentioning someone’s mother to their face is generally considered inappropriate in common custom, there is no harm in it according to the Shari‘ah, especially when the person concerned does not even notice it. The relationship of the Messenger of Allah (sallallahu alayhi wa sallam) with his Companions was very deep. The mothers of the Companions would send greetings and prayers to him through their sons, so such mention on his tongue was a cause of pleasantness for them. Every person speaks according to his own status; the same ruling cannot be applied to everyone.

For details, see Hadith number 3144.