1138 - Issue: He [Ibn Qudama] said: (And he may practice concubinage with the permission of his master.)
This is what is explicitly stated by Ahmad in the narration of the group. It is the position of Ibn 'Umar, Ibn 'Abbas, al-Sha'bi, al-Nakha'i, al-Zuhri, Malik, al-Awza'i, and Abu Thawr. Ibn Sirin, Hammad ibn Abi Sulayman, al-Thawri, and the scholars of opinion disliked this. Al-Shafi'i has two positions on this, which are based on whether a slave possesses through the granting of ownership by his master or not. Qadi Abu Ya'la said: It is necessary that there be two opinions within the school of Ahmad regarding the slave's practice of concubinage, based on the two narrations regarding the establishment of ownership for him through the granting of ownership by his master. Those who forbade this argued that a slave does not possess wealth, and it is not permissible for him to have sexual intercourse except in marriage or through ownership of a right hand (concubinage); due to the saying of Allah the Almighty: {Except from their wives or those their right hands possess, then indeed, they are not to be blamed. But whoever seeks beyond that, then those are the transgressors} (5). Our argument is the statement of Ibn 'Umar and Ibn 'Abbas, and we do not know of any opposing them among the Companions. Al-Athram narrated, with his chain of narration from Ibn 'Umar, that he did not see any harm in a slave practicing concubinage, and a similar view is narrated from Ibn 'Abbas (6). Furthermore, since the slave possesses [the right to] marriage, he possesses [the right to] concubinage, like the free man. Their claim that the slave does not possess wealth is rejected; for the Prophet, peace and blessings of Allah be upon him, said: "Whoever buys a slave who has wealth..." (8). He thus attributed the wealth to him. Furthermore, he is a human being, so he possesses wealth like a free man, and that is because through his humanity, he is prepared for the capacity of ownership, since...
(1) Omitted from: Al-Asl. (2) In M, there is an addition: "and al-Thawri". It will be mentioned later. (3) Omitted from: M. (4) Omitted from: A, B, M. (5) Surah al-Mu'minun: 6, 7. (6) What was narrated by al-Athram from Ibn 'Umar and Ibn 'Abbas was also narrated by 'Abd al-Razzaq, in: The Chapter on the slave's concubinage, from the Book of Divorce. Al-Musannaf 7/214, 215. And Ibn Abi Shaybah, in: The Chapter on what they said regarding a slave practicing concubinage, from those who granted a concession for it, from the Book of Marriage. Al-Musannaf 4/174. And Sa'id ibn Mansur, in: The Chapter on a woman giving birth within six months, from the Book of Divorce. Al-Sunan 2/69, 70. And al-Bayhaqi, in: The Chapter on the slave's concubinage, from the Book of Marriage. Al-Sunan al-Kubra 7/152. (7) In Al-Asl, A, there is an addition: "fi" (in). (8) Its extraction was mentioned previously in: 6/21. (9) In Al-Asl: "fatamliku" (so you possess).
١١٣٨ - مسألة؛ قال: (وَلَهُ أنْ يَتَسَرَّى بِإِذْنِ سَيِّدِهِ)
هذا هو (١) المَنْصُوصُ عن أحمدَ فى رِوايةِ الجماعةِ. وهو قولُ ابنِ عمرَ، وابن عباسٍ، والشَّعْبِىِّ، والنَّخعِىِّ، والزُّهْرِىِّ، ومالكٍ، والأَوْزَاعىِّ (٢)، وأبى ثَوْرٍ. وكَرِهَ ذلك ابنُ سِيرِينَ، وحَمَّادُ بن أبى سُلَيمانَ، والثَّوْرىُّ، وأصْحابُ الرَّأْىِ. وللشافعىِّ فيه (٣) قَوْلان مَبْنِيَّانِ على أَنَّ العَبْدَ هل يَمْلِكُ بتَمْلِيكِ سَيِّدِه أو لا؟ وقال القاضى أبو يَعْلَى: يَجِبُ أن يكونَ فى مَذْهَبِ أحمدَ فى تَسَرِّى العَبْدِ وَجْهان، مَبْنِيَّانِ على الرِّوايتَيْنِ فى ثُبُوتِ المِلْكِ له بتَمْلِيكِ سَيِّدِه. واحْتَجَّ مَنْ مَنَعَ ذلك بأنَّ العَبْدَ لا يَمْلِكُ المالَ، ولا يَجُوزُ له (٤) الوَطْءُ إلَّا فى نِكاحٍ أو مِلْكِ يَمينٍ؛ لقولِ اللَّهِ تعالى: {إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (٦) فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ} (٥). ولَنا، قولُ ابنِ عمرَ وابنِ عباسٍ، ولا نَعْرفُ لهما فى الصَّحابةِ مُخالِفًا. روَى الأثْرَمُ، بإسْنادِه عن ابنِ عمرَ، أنَّه كان لا يَرَى بَأْسًا أن يتَسَرَّى العَبْدُ، ونحوَه عن ابنِ عباسٍ (٦). ولأنَّ العَبْدَ يَمْلِكُ (٧) النِّكاحَ، فمَلَكَ التَّسَرِّىَ، كالحُرِّ. وقولُهم: إنَّ العَبْدَ لا يَمْلِكُ المالَ. ممنوعٌ؛ فإنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "مَنِ اشْتَرَى عَبْدًا، وَلَهُ مَالٌ" (٨). فجَعَلَ المالَ له، ولأنَّه آدَمِىٌّ، فمَلَكَ (٩) المالَ كالحُرِّ، وذلك لأنَّه بآدَمِيَّتِه يتَمَهَّدُ لأهْلِيَّةِ المِلْكِ، إذْ كان
(١) سقط من: الأصل.(٢) فى م زيادة: "والثورى". ويأتى.(٣) سقط من: م.(٤) سقط من: أ، ب، م.(٥) سورة المؤمنون ٦، ٧.(٦) ما رواه الأثرم عن ابن عمر وابن عباس، رواه أيضًا عبد الرزاق، فى: باب استسرار العبد، من كتاب الطلاق. المصنف ٧/ ٢١٤، ٢١٥. وابن أبى شيبة، فى: باب ما قالوا فى العبد يتسرى، من رخص فيه، من كتاب النكاح. المصنف ٤/ ١٧٤. وسعيد بن منصور، فى: باب المرأة تلد لستة أشهر، من كتاب الطلاق. السنن ٢/ ٦٩، ٧٠. والبيهقى، فى: باب استسرار العبد، من كتاب النكاح. السنن الكبرى ٧/ ١٥٢.(٧) فى الأصل، أزيادة: "فى".(٨) تقدم تخريجه فى: ٦/ ٢١.(٩) فى الأصل: "فتملك".
