A reading from the commentary on his saying: (When a slave woman gives birth to her master) with the Shaykh’s annotations

The reader: "His saying:

When a slave woman gives birth

إذا ولدت

The use of 'ifa' (when) indicates the certainty of the occurrence. This phrase serves as an explanation of the signs, considering the meaning. The estimation is the birth of the slave woman and the lengthening of the reigns. If it is said that the signs are a plural and the minimum is three according to the most correct view, and only two are mentioned here, al-Kirmani answered that the few may be used for the many, and vice versa, or because the difference is in the few and the many.". Do I leave this statement, O Shaykh?

The Shaykh : What is this?
The reader: Yes, O Shaykh, but then he mentioned, he said: "His saying:

that the female slave gives birth to her master

أن تلد الأمة ربها

Sunan ad-Daraqutni 15:114

And in the interpretation: 'her master' (rabbaha), with the feminine ta, and so it is in the hadith of 'Umar, and Muhammad ibn Bashir added: meaning the concubines. And in the narration of 'Amirah ibn al-Qa'qa': 'When you see a woman giving birth to her master,' and similarly from Abu Farwa, and in the narration of 'Uthman ibn Ghiyath."

The Shaykh : What is the meaning? The meaning?

The questioner : When she gives birth, okay.
The reader: There are only two words, two words in their place.

The Shaykh : Fine.
The reader: Okay: "The scholars have differed, in the past and present, on the meaning of that. Ibn al-Tayyib said:" It differed in seven ways, and he mentioned them, but they are overlapping. I have summarized them without overlap, and they are four opinions. The first: al-Khattabi said its meaning is the expansion of Islam and the dominance of its people over the lands of shirk and the enslavement of their children. So if a man owns a slave woman and begets a child from her, the child from her is in the position of her master because he is the son of her master. Al-Nawawi and others said this is the opinion of the majority. I said, but there is a consideration in what is intended, because begetting children from slave women existed at the time of the statement, and the dominance over the lands of shirk and the enslavement of their children and taking them as concubines mostly occurred in the early days of Islam. The context of the speech requires pointing to the occurrence of what has not yet occurred, which will occur near the establishment of the Hour. Waqi' interpreted it in the narration of Ibn Majah more specifically than the first, saying: that the non-Arabs give birth to the Arabs. Some explained it by saying that slave women give birth to kings, so the mother becomes part of the subjects, and the king is the master of his subjects.

The Shaykh : Subject and predicate.
The reader: So the mother becomes?

The Shaykh : No, subject and predicate. The king is the master of his subjects. This is the aspect of him being her master.
The reader: "So the mother becomes part of the subjects, and the king is the master of his subjects. This is for Ibrahim al-Harbi, and he brought it close by saying that the leaders in the early period mostly refrained from having intercourse with slave women and competed in free women, then the situation reversed, especially during the reign of the Banu 'Abbas. But the narration: 'her master' with the feminine ta may not support that. Some explained it by saying that using 'her master' for her child is metaphorical, because when he was the cause of her freedom by the death of his father, that was attributed to him. Some specified it by saying that when enslavement becomes widespread, the child may be enslaved first while young, then freed and grow up and become a leader or even a king, then his mother is enslaved later, and he buys her knowing her, or without realizing she is his mother, and he uses her or takes her as a concubine or frees her and marries her. And it came in some narrations:

That a slave woman gives birth to her husband

أن تلد الأمة بعلها

and it is in Muslim, so it was understood in this image. It was said that the intended 'ba'l' (husband/master) is the owner, and that is better for the narrations to agree. The second: that the masters sell the mothers of their children and that becomes widespread, so the owners trade the begetting slave woman until her son buys her and does not realize it." The owners, O Shaykh?

The Shaykh : Repeat the word for me.
The reader: "The second: that the masters sell the mothers of their children and that becomes widespread, so the owners trade the begetting slave woman until her son buys her and does not realize it."

The Shaykh : Yes.
The reader: "And on this, what will be of the signs is the prevalence of ignorance regarding the prohibition of selling the mothers of children, or the disregard for the rulings of the Shari'ah. If it is said that this issue is disputed, so it is not suitable to attribute it to it, because there is no ignorance or disregard for the one who says it is permissible, we say it is suitable to attribute it to an agreed-upon image, such as selling her while she is pregnant, which is forbidden by consensus. The third: and it is of the same type as the previous one. Al-Nawawi said: The purchase of a child's mother is not limited to the mothers of children, but it is possible in others, by a slave woman giving birth to a free person from other than her master by intercourse of doubt, or a slave by marriage or zina, then the slave woman is sold in both images with a valid sale, and she circulates in hands until her son or daughter buys her. And this is not contradicted by the interpretation of Muhammad ibn Bashir that the intended are concubines, because that is a specification without evidence. The fourth: that undutifulness to parents becomes widespread among children, so the child treats his mother as a master treats his slave woman, with humiliation by cursing, beating, and using her, so 'her master' was used metaphorically for that."

The Shaykh : Her master.
The reader: "So 'her master' was used metaphorically for that, or the intended 'master' is the one who raises, so it is literal. And this is the most correct of the aspects in my view, for its generality and because the context indicates that the intended is a state that becomes."

The Shaykh : With the nominative case.
The reciter: "The intended meaning is a state that, while indicating the corruption of conditions, is also considered unusual. The essence of this is pointing to the fact that the Hour is near to occurring when affairs are reversed, such that the lowly becomes high and the base becomes noble, which is appropriate to his saying,"

The questioner : The one raised.

The Shaykh : Yes.
The reader: "Such that the one raised becomes the raiser and the lowly becomes the high, and it is appropriate to his saying in the other sign: that the barefoot become the kings of the earth. Two notes. The first: Al-Nawawi said there is no evidence in it for the prohibition of selling the mothers of children, nor for its permissibility. And he erred who used it as evidence for either of the two matters, because when a thing is made a sign for another thing, it does not indicate prohibition or permissibility. The second: It combines what is in this hadith of using 'master' for the owning master in his saying: 'her master,' and what is in the other hadith, which is in the Sahih:

You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai),

لا يقل أحدكم أطعم ربك وضئ ربك اسق ربك وليقل سيدي ومولاي

Sahih al-Bukhari 2552

That the phrase here was on the way of exaggeration, or the intended 'master' here is the one who raises, and in what is prohibited is the master, or that the prohibition is later or specific to other than the Messenger (peace and blessings be upon him). His saying 'lengthening'."

The Shaykh : As for the last one, the answer is not what al-Nawawi (may Allah have mercy on him) mentioned. The answer is that his saying: is address, and 'her master' is in the third person. And it is known that if you say to a person 'Feed your master,' there is humiliation in it for him, and there is exaltation of this master from the one addressed. Unlike: , because no one was addressed with that, so it does not have what is in the address of the word 'your master.' And this is clear.
And close to that is the prohibition of saying: , and saying: May Allah forgive you, if Allah wills. For this is less than the first, and it is not valid to analogize with it, because of the explicit mention of the address in the address.