Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “Whoever frees a Muslim slave, Allah will free for every limb of his a limb from the Fire, even his private parts for his private parts.”
And the words of Allah, the Mighty and Majestic: But he has not broken through the difficult pass. And what can make you know what is the difficult pass? It is the freeing of a slave or feeding on a day of severe hunger an orphan of near relationship or a needy person in misery [Al-Balad: 11-16].
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Candidate: Sahih al-Bukhari 2517 (unverified) 96% confidence
Candidate: Sahih Muslim 1509a (unverified) 80% confidence
Mishkat (candidate) 3382
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Chapter-heading commentary
And what can make you know what is the difficult pass? It is the freeing of a slave
(1) The statement: “And what can make you know what is the difficult pass? It is the freeing of a slave”: The Shariah encourages the freeing of a slave through this verse. Thus, it is stated in Al-Mabsut.
Note 2
Whoever frees a Muslim slave, etc.
(2) The statement: “Whoever frees a Muslim slave, etc.”: This indicates that freeing a Muslim is superior to freeing a non-Muslim, which is the opinion of all scholars. This means there is no disagreement that one who frees a non-Muslim slave is rewarded for the emancipation, but it is not equivalent to the reward for freeing a believing slave. The specification of Islam is to increase the reward. This is the essence of what is stated in Umdat Al-Qari, Nayl Al-Awtar, and Al-Mirqat. It is said to him: Any Muslim who frees a believer, Allah will free for every limb of his a limb from the Fire. For this reason, they recommended that a man free a male slave and a woman free a female slave to ensure the correspondence of limbs to limbs.
Note 3
Allah will free for every limb of his a limb from him from the Fire, even his private parts for his private parts
(3) The statement: “Allah will free for every limb of his a limb from him from the Fire, even his private parts for his private parts”: It is stated in Al-Hidayah: Emancipation is a recommended act.
Amr ibn Abasah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Whoever builds a mosque in which Allah is remembered, Allah will build for him a house in Paradise. Whoever frees a Muslim soul, it will be his ransom from Hell. Whoever grows gray in the way of Allah, it will be a light for him on the Day of Resurrection.”
Al-Gharif ibn Ad-Daylami narrated: We came to Wailah ibn Al-Asqa‘ and said to him: “Tell us a hadith without addition or omission.” He became angry and said: “One of you recites while his Quran is hung in his house, yet he adds and omits.” We said: “We only meant a hadith you heard from the Prophet (ﷺ).” He said: “We came to the Messenger of Allah (ﷺ) regarding a companion of ours who had incurred punishment, meaning the Fire, due to killing. He said: ‘Free a slave on his behalf, and Allah will free for every limb of his a limb from him from the Fire.’”
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Candidate: Sunan Abi Dawud 3964 (unverified) 94% confidence
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Commentary and footnotes (1)
Note 1
Who had incurred, etc.
(1) The statement: “Who had incurred, etc.”: This means he committed a sin that necessitated entering the Fire, meaning intentional killing, due to the words of Allah, the Exalted: And whoever kills a believer intentionally, his recompense is Hell [An-Nisa: 93]. It must be specified that this was after fulfilling the penalty for killing; otherwise, how could freeing a slave suffice for the right of the victim’s guardian, or it is understood that he killed himself. This indicates that, according to us, punishments do not suffice to expiate the crime, for if they did, there would be no need to free a slave afterward. Thus, it is stated in Badhl Al-Majhud. The essence is what is stated in Ad-Durr Al-Mukhtar and Radd Al-Muhtar: The punishment is not purifying according to us; rather, purification is through repentance. If one is punished but does not repent, the sin of the disobedience remains. Many scholars hold that it is purifying, and our clearest evidence is in An-Nahr.
Al-Bara’ ibn Azib (may Allah be pleased with him) narrated: A Bedouin came to the Prophet (ﷺ) and said: “Teach me a deed that will enter me into Paradise.” He said: “Though you have shortened the speech, you have broadened the request. Free a soul and emancipate a slave.” The Bedouin said: “Are they not the same?” He said: “No, freeing a soul is to emancipate it entirely on your own, and emancipating a slave is to assist in its price. Also, lending a milch animal, and showing kindness to an oppressive relative. If you cannot do that, then feed the hungry, give drink to the thirsty, enjoin what is right, and forbid what is wrong. If you cannot do that, then restrain your tongue except from good.”
Abu Dharr (may Allah be pleased with him) narrated: I asked the Prophet (ﷺ): “Which deed is best?” He said: “Faith in Allah and striving in His way.” I said: “Which slaves are best?” He said: “The most valuable in price and the most precious to their owners.” I said: “If I cannot do that?” He said: “Help a worker or do something for the incapable.” I said: “If I cannot do that?” He said: “Leave people from harm, for it is a charity you give to yourself.”
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Candidate: Sahih al-Bukhari 2518 (unverified) 99% confidence
Candidate: Sahih Muslim 84a (unverified) 98% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
Which slaves are best?
(1) The statement: “Which slaves are best?” He said: “The most valuable in price and the most precious to their owners”: It is stated in Al-Mabsut: These narrations clarify that emancipation is an act of righteousness and kindness, and the best slaves are those most valued by their owners. As for what is narrated from Malik, that if a non-Muslim slave is more valuable than a Muslim slave, his emancipation is better than that of a Muslim due to the saying, “The best are the most valuable,” this is far from correct and must be restricted to the most valuable among Muslims. This is because it enables the Muslim to achieve his objectives and frees him. The apparent reason for preferring the emancipation of a non-Muslim is to collect jizyah from him for the Muslims, and as for freeing him for contemplation, it is conceded as a possibility. Thus, it is stated in Al-Mirqat.
Samurah ibn Jundub (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “The best charity is intercession by which a slave is freed.”
Commentary and footnotes (3)
Chapter-heading commentary
(1) The statement: “And what can make you know what is the difficult pass? It is the freeing of a slave”: The Shariah encourages the freeing of a slave through this verse. Thus, it is stated in Al-Mabsut.
Note 2
(2) The statement: “Whoever frees a Muslim slave, etc.”: This indicates that freeing a Muslim is superior to freeing a non-Muslim, which is the opinion of all scholars. This means there is no disagreement that one who frees a non-Muslim slave is rewarded for the emancipation, but it is not equivalent to the reward for freeing a believing slave. The specification of Islam is to increase the reward. This is the essence of what is stated in Umdat Al-Qari, Nayl Al-Awtar, and Al-Mirqat. It is said to him: Any Muslim who frees a believer, Allah will free for every limb of his a limb from the Fire. For this reason, they recommended that a man free a male slave and a woman free a female slave to ensure the correspondence of limbs to limbs.
Note 3
(3) The statement: “Allah will free for every limb of his a limb from him from the Fire, even his private parts for his private parts”: It is stated in Al-Hidayah: Emancipation is a recommended act.