Explaining the difficulty in the hadith of Abu Musa (may Allah be pleased with him): (If a man frees the mother of his child and then marries her), and explaining the anomaly of the wording: If a man frees the mother of his child.

The Shaykh : Therefore, there is a difficulty in this hadith from the perspective of hadith science, because he says The freeing takes place before she becomes pregnant with his child, because as soon as a slave woman becomes pregnant and gives birth to the master's child, that slave woman is freed and becomes free. And peace be upon you. So when the master is blessed with a child from his slave woman, it is said here that her child freed her. So how could he come back after marrying her and being blessed with a child from her to free her? Therefore, after I traced the routes of this hadith, it became clear that one of the narrators made a mistake in the phrase "the mother of his child," and the correct wording is "his slave woman." The man: Meaning, when the questioner asked, he did not say that in our land they say if a man frees the mother of his child, but rather he said "his slave woman," because as we mentioned, if indeed he was blessed with a child from his slave woman, her child frees her, so there was no longer room for him to gain the favor of Allah by freeing her and making her freedom her mahr, because that has no place in the freeing at that time, because she had already become free simply by being blessed with a child from him. And therefore, this narration is called anomalous in the terminology of hadith, meaning the phrase "the mother of his child" is anomalous, and the correct wording is "his slave woman." And the correct wording was narrated by Imam Muslim in his Sahih and others in their works, meaning instead of "the mother of his child," it is "his slave woman"; this is the correct version. And due to the precision of Imam al-Bukhari in his Sahih, he himself, the author of the book we are reading, narrated this hadith with the same chain mentioned here; he narrated it in the Sahih, but he did not mention the question and the answer, and only mentioned the hadith traced to the Messenger of Allah (peace and blessings be upon him), because it appears to me, and Allah knows best, that he noticed this anomaly and did not want to include such an anomaly in his book which he named the Correctly Authenticated Collection. So he deleted the question and the answer and mentioned the hadith: in "Sahih al-Bukhari." This is what he did, even though the same chain he narrated in this book is the same one he narrated in the Sahih, but this book tolerates narrations and wordings that his book named the Correctly Authenticated Collection does not tolerate; because the Correctly Authenticated Collection he restricted to authentic narrations, whereas "Al-Adab al-Mufrad" he did not restrict to authentic narrations; therefore, you see that I often do not read some hadiths due to their weakness and the weakness of their chains. So the conclusion is.