in Ibn Abi Shaybah’s narration from Jabir: “I was told that the Prophet subsequently prohibited their sale, and Umar was strict regarding their sale.”

This prohibition accords with some hadiths indicating that a man’s slave woman becomes free upon bearing him a child. Although each of these reports is likewise weak in itself, they are at least suitable as corroborating evidence. Among them is what Abd al-Razzaq (13219) narrated from Sufyan—whose name appears in the original as Abu Sufyan—from Sharik ibn Abd Allah, from Ikrimah, from Ibn Abbas, attributed to the Prophet: “Any man whose slave woman bears him a child, she is emancipated upon his death.” This chain of transmission has narrators who meet al-Bukhari’s criteria, notwithstanding Sharik ibn Abd Allah ibn Abi Namr’s weak retention. Husayn ibn Abd Allah also corroborated him, reporting it from Ikrimah. Al-Bayhaqi narrated it (10/346) through Waki’, from Sharik—namely Sharik ibn Abd Allah al-Qadi—from him. He said: “Husayn ibn Abd Allah ibn Ubayd Allah ibn al-Abbas al-Hashimi was deemed weak by most hadith scholars.”

In another version that he narrated from him with the same chain, the wording is: “Ibrahim’s mother was emancipated by her child.” It is cited in al-Irwa’ (1799).

After relating the aforementioned report from Umar concerning the prohibition, al-Bayhaqi said: “It seems that Umar had received word that the Prophet, peace and blessings be upon him, had expressly ruled that they should be emancipated upon the death of their masters; so he and others agreed that their sale was prohibited. Or it may be that he and others inferred, from some of what has reached us and what we have transmitted from the Prophet, peace and blessings be upon him, indicating their emancipation, and thus he and others agreed on its prohibition—”