Explanation of the Book of Inheritance, Fixed Punishments, and Blood Money-10b
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The reciter: Musaddad narrated to us, Yahya ibn Sa'id narrated to us, from Fudayl ibn Ghazwan, from Ibn Abi Nu'm, from Abu Hurayrah (may Allah be pleased with him), who said: I heard Abu al-Qasim (peace and blessings be upon him) say: Sahih al-Bukhari 6858
The Shaykh : This hadith provides evidence that if a slave is falsely accused of zina by his master, the fixed punishment (hadd) is not carried out against him, but Allah will hold him accountable for it on the Day of Resurrection. This is because it is the norm that a master does not falsely accuse his slave of zina unless it is actually true, because the harm—meaning the slave's zina—reverts to the master, as the slave would then have no value. Therefore, it is the norm that a master cannot falsely accuse his slave of zina unless he is certain. For this reason, the fixed punishment is not carried out against him, but Allah the Exalted will take retribution from him on the Day of Resurrection, unless it is as he said. And the translation, as you see, is broader than the evidence. The rule among scholars is that one does not use the specific to prove the general, but rather uses the general to prove the specific, because the general encompasses all instances of its meaning, while the specific does not encompass anything but the particular case. What did Ibn Hajar address regarding the translation?
If somebody slanders his slave and the slave is free from what he says, he will be flogged on the Day of Resurrection unless the slave is really as he has described him.
من قذف مملوكه وهو بريء مما قال جلد يوم القيامة إلا أن يكون كما قالThe Shaykh : This hadith provides evidence that if a slave is falsely accused of zina by his master, the fixed punishment (hadd) is not carried out against him, but Allah will hold him accountable for it on the Day of Resurrection. This is because it is the norm that a master does not falsely accuse his slave of zina unless it is actually true, because the harm—meaning the slave's zina—reverts to the master, as the slave would then have no value. Therefore, it is the norm that a master cannot falsely accuse his slave of zina unless he is certain. For this reason, the fixed punishment is not carried out against him, but Allah the Exalted will take retribution from him on the Day of Resurrection, unless it is as he said. And the translation, as you see, is broader than the evidence. The rule among scholars is that one does not use the specific to prove the general, but rather uses the general to prove the specific, because the general encompasses all instances of its meaning, while the specific does not encompass anything but the particular case. What did Ibn Hajar address regarding the translation?