THE NEZIR SECTION · 18 – HOW MUCH IS PAID FOR ATONEMENT?
Umm Habiba, daughter of Zuyb ibn Kays al-Mujaini, may Allah be pleased with her, relates: This woman was first married to a man from the tribe of Aslam. Afterwards, she married the brother of Safiyya, the wife of the Messenger of Allah, peace and blessings be upon him. Abdurrahman ibn Harmala recounts: Umm Habiba informed us, relating through Safiyya’s nephew who in turn related it from Safiyya, that this *sa'* was a *sa'* of the Messenger of Allah, peace and blessings be upon him. Anas ibn Iyaz said: “I tested this *sa'*. I found it to be two and a half *mud* using Hisham’s *mudd*.”
**EXPLANATION:**
Hisham: Hisham is the son of Abdulmalik. His *mudd*, which is a small measure, was used as a standard in many places. The explanation of *sa'* and *mukk* has passed in the discussion regarding ritual bathing, where it is mentioned how much water is required for purification. Briefly: A *mudd* is a measure equal to two handfuls of water.
A *sa'* is a measure equivalent to 3333 grams.
A *mukk* is used in some places as the meaning of *sa'*. In reality, it is a measure. The *mukk* varies by region. Some say that twenty-four *mud* constitute one *mukk*. Others say it holds about one and a half *sa'*.
Narrated to me by Muhammad bin Muhammad bin Hallad Abu Amr, who said:
There was a Meccuk among us, and he was called the Meccuk of Khalid. He took two scales according to Harun's measure.
Muhammad said: The Sa’ of Khalid was the Sa’ that Hisham, son of Abdulmalik, used.
Umayyah ibn Khalid (may Allah be pleased with him) narrated: When Khalid al-Qasri was appointed governor, he shortened the Sa’i. Consequently, the Sa'i became sixteen circuits.
Abu Dawud said: The narrator, Muhammad ibn Muhammad, son of Khalid, was bound and killed by slaves.
Abu Dawud extended his hand and brought the palm of it to the ground, saying: I saw him in a dream. I asked him how Allah had treated you.
Muhammad ibn Muhammad replied: He placed me in Paradise. I said to him: Your awaiting death before the slaves did not harm you.
Muawiya ibn Hakim al-Sulami, may Allah be pleased with him, said:
I said to the Messenger of Allah, peace and blessings be upon him, “O Messenger of Allah! I struck a female slave.” The Messenger of Allah, peace and blessings be upon him, informed me that this strike was such a great sin against me that I said, "Shall I manumit her?" The Messenger of Allah, peace and blessings be upon him, commanded, “Bring her to me.” So I brought the slave girl. The Messenger of Allah, peace and blessings be upon him, asked the slave girl, “Where is Allah?” She replied, “In the heavens.” The Messenger of Allah, peace and blessings be upon him, said, “And who am I?” She replied, “You are the Messenger of Allah.” The Messenger of Allah, peace and blessings be upon him, said, “Manumit this slave girl; she has believed.”
Sharid, may Allah be pleased with him, relates that his mother enjoined upon him the manumission of a believing slave-girl for her. He came to the Messenger of Allah, peace and blessings be upon him, and said: “O Messenger of Allah, my mother has enjoined upon me the manumission of a believing slave-girl for her. Now I have with me a black slave-girl from Nubia.” Then he recounted [a narration] similar to the one preceding it.
Abū Hurayrah, may Allah be pleased with him, narrated:
A man brought a black slave girl to the Messenger of Allah, peace and blessings be upon him, and said, “O Messenger of Allah, I need to free a female servant who is a believer.”
The Messenger of Allah, peace and blessings be upon him, asked the slave girl, "Where is Allah?"
The slave girl pointed with her finger towards the sky. The Messenger of Allah, peace and blessings be upon him, said to her, “Who am I?” The slave girl first looked at the Messenger of Allah, peace and blessings be upon him, then pointed towards the sky. She intended to say, "You are the Messenger of Allah." Thereupon the Messenger of Allah, peace and blessings be upon him, said, “Free her; this slave girl is a believer.”
EXPLANATION
This honorable hadith serves as evidence that the slave to be freed for expiatory acts must be a believer.
According to Imām al-A’zam [Abū Hanīfah], in expiatory acts other than the expiation for murder, freeing a non-believer slave is sufficient.
According to al-Shāfi‘ī and Māliki scholars, it is necessary that the slave freed in all expiatory acts be a believer. (Meallimü’s-Sünen, vol. 4, p. 368)