And Abu Hanifah, Malik, and al-Shafi'i. Ibn 'Abd al-Barr said: The consensus of the jurists of the major cities and the majority of scholars is upon this, and whatever opposes it is an irregularity that is not considered a valid disagreement. No permissibility of that has reached us except from Tawus, and the basis for his view is the generality of the saying of Allah the Almighty: {And [also prohibited are] all married women except those your right hands possess}, and the other verse. Abu Sa'id reported that the Messenger of Allah (peace be upon him) sent an expedition towards Awtas on the day of Hunayn. They captured some female captives for themselves, and it seemed that some of the companions of the Messenger of Allah (peace be upon him) felt hesitant about having relations with them on account of their husbands being among the polytheists. So Allah the Almighty revealed concerning that: {And [also prohibited are] all married women except those your right hands possess}. He said: They are lawful for them once their iddah (waiting period) has concluded. Also from him: The Messenger of Allah (peace be upon him) said regarding the captives of Awtas: "A pregnant woman shall not have intercourse until she delivers, and one who is not pregnant shall not have intercourse until she has one menstrual cycle." Both were reported by Abu Dawud. It is a sahih (authentic) hadith, and they were idolaters. This is evident in the permissibility of having relations with them. Furthermore, the companions in the era of the Prophet (peace be upon him) had most of their captives from the Arab disbelievers, who were idolaters, yet they did not deem having relations with them to be forbidden for that reason. It has not been reported that the Prophet (peace be upon him) forbade them, nor did he command the companions to avoid them. Abu Bakr gave Salamah ibn al-Akwa' a woman from some of the captives, which he granted to him as an extra share, and 'Umar and his son took from the captives of Hawazin, as did others among the companions, and the Hanafiyyah [took] the mother of Muhammad ibn al-Hanafiyyah from...
(6) In the original: "nor". (7) Surah al-Nisa' 24. (8) Which preceded at the beginning of the issue. (9) Awtas: a place at a distance of three stages from Makkah. (10) In [M]: "from them". (11) Recorded by Abu Dawud in: The Chapter on Intercourse with Female Captives, from the Book of Marriage. Sunan Abi Dawud 1/497. Muslim also recorded the first one in: The Chapter on the Permissibility of Intercourse with a Captive Woman after Istibra' (ascertaining innocence of pregnancy)..., from the Book of Suckling. Sahih Muslim 2/1079, 1080. And al-Nasa'i in: The Chapter on the Interpretation of the Saying of Allah the Almighty: {And [also prohibited are] all married women except those your right hands possess}, from the Book of Marriage. al-Mujtaba 6/91. The second one was recorded by al-Darimi in: The Chapter on the Istibra' of a Slave Woman, from the Book of Divorce. Sunan al-Darimi 2/171, and Imam Ahmad in: al-Musnad 3/28, 62, 87. (12) In [M]: "and others besides them".
وأبو حنيفةَ، ومالكٌ، والشافعىُّ. قال ابنُ عبدِ البَرِّ: على هذا جماعةُ فُقَهاءِ الأمْصارِ، وجمهورُ العلماءِ، وما خالَفَه فشُذُوذٌ لا يُعَدُّ خِلافًا. ولم (٦) يَبْلُغْنا إباحةُ ذلك إلَّا عن طاوُسٍ، ووَجْهُ قولِه عُمُوم قولِه تعالى: {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ} (٧). والآية الأُخْرَى (٨). وروَى أبو سعيدٍ، أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- بَعَثَ يومَ حُنَيْن بَعْثًا قِبَلَ أوْطاسٍ (٩)، فأصابُوا لهم (١٠) سَبَايَا، فَكَأَنَّ ناسًا من أصحابِ رسولِ اللَّه -صلى اللَّه عليه وسلم- تَحَرَّجُوا من غِشْيانِهِنَّ، من أجْلِ أزْواجِهِنَّ من المُشْركِين، فأنزَلَ اللَّهُ عَزَّ وجَلَّ فى ذلك: {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ}. قال: فهُنَّ لهم حَلالٌ إذا انْقَضَتْ عِدَّتُهُنَّ. وعنه، أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- قال فى سَبايَا أَوْطاسٍ: "لَا تُوطَأُ حَامِلٌ حَتَّى تَضَعَ، وَلَا غَيْرُ ذاتِ حَمْلٍ حَتَّى تَحِيضَ حَيْضَةً". رواهما أبو داودَ (١١). وهو حديثٌ صحيحٌ. وهم عَبَدَةُ أوْثانٍ. وهذا ظاهرٌ فى إباحَتِهِنَّ، ولأنَّ الصحابةَ فى عصرِ النَّبِىِّ -صلى اللَّه عليه وسلم- كان أكثرُ سَباياهم من كُفَّارِ العَرَبِ، وهم عَبَدَةُ أوْثانٍ، فلم يكونُوا يَرَوْنَ تحَرْيمَهُنَّ لذلك، ولا نُقِلَ عن النَّبِىِّ -صلى اللَّه عليه وسلم- تَحْرِيمُهُنَّ، ولا أمَرَ الصَّحابةَ باجْتِنابِهِنَّ، وقد دَفَعَ أبو بكرٍ إلى سَلَمةَ بن الأكْوَعِ امرأةً من بعضِ السَّبْىِ، نَفَلَها إيَّاه، وأخَذَ عمرُ وابنُه من سَبْىِ هَوازِنَ، [وكذلك غيرُهما] (١٢) من الصَّحابةِ، والحَنَفِيَّة أُمُّ محمدِ بن الْحَنفِيَّةِ من
(٦) فى الأصل: "ولا".(٧) سورة النساء ٢٤.(٨) التى سبقت فى أول المسألة.(٩) أوطاس: موضع على ثلاث مراحل من مكة.(١٠) فى م: "منهم".(١١) أخرجهما أبو داود، فى: باب فى وطء السبايا، من كتاب النكاح. سنن أبى داود ١/ ٤٩٧.كما أخرج الأول مسلم، فى: باب جواز وطء المسبية بعد الاستبراء. . .، من كتاب الرضاع. صحيح مسلم ٢/ ١٠٧٩، ١٠٨٠. والنسائى، فى: باب تأويل قول اللَّه عز وجل: {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ}، من كتاب النكاح. المجتبى ٦/ ٩١.وأخرج الثانى الدارمى، فى: باب فى استبراء الأمة، من كتاب الطلاق. سنن الدارمى ٢/ ١٧١، والإمام أحمد، فى: المسند ٣/ ٢٨، ٦٢، ٨٧.(١٢) فى م: "وغيرهما".
