671 – On the authority of Jābir (may Allah be pleased with him): “We used to sell our slave-girls who had borne children—our ummahāt al-awlād—while the Prophet ﷺ was still alive, and he saw nothing wrong with that.” Narrated by al-Nasaʾī, Ibn Mājah, and al-Dāraqutnī; Ibn Ḥibbān declared it sound. ⦗1⦘

Grade of the report
The author states: It was transmitted by al-Nasaʾī, Ibn Mājah, and al-Dāraqutnī, and authenticated by Ibn Ḥibbān. In al-Talkhīṣ Ibn Ḥajar adds: it was also recorded by Aḥmad, al-Shāfiʿī, Abū Dāwūd, Ibn Mājah, Ibn Ḥibbān, al-Bayhaqī, and al-Ḥākim; al-Ḥākim likewise narrated it through Abū Saʿīd, but that chain is weak.
Al-Bayhaqī observed: In none of the available routes does it state that the Prophet ﷺ actually knew of the sale of mothers of children and approved it.
Ibn Ḥajar replied that Ibn Abī Shaybah narrated from Jābir something that does indicate his knowledge and tacit approval.
Ibn ʿAbd al-Hādī said: Its isnād meets Muslim’s criteria.
Al-Albānī judged the ḥadith authentic in Irwāʾ al-Ghalīl by considering all its chains together. Moreover, a ruling does not require the Prophet’s personal awareness for tacit approval, for Allah is fully aware and would not allow His Prophet to remain silent about anything contrary to His law.

Vocabulary of the ḥadith
– sarārinā: singular surriyyah—pronounced with ḍamma on the sīn, kasra and shadda on the rāʾ, then a yāʾ followed by the feminine tāʾ. It refers to a female slave.
– baʾsan: “lā yarā bi-dhālika baʾsan” means that he regarded it as containing no sin or blame. Al-Muḥīṭ explains: the sense is that there is neither reward nor sin attached to it.

What may be deduced from the two reports
1 – ʿUmar’s athar points to the prohibition of selling mothers of children and of transferring