Section: If a man has intercourse with a slave girl whom he is required to perform istibra' for before he has performed it, he has sinned, and the istibra' remains as it was, because it is an obligation upon him that is not waived by his transgression. If she does not become pregnant by him, he shall perform her istibra' with what he would have used to perform it before the intercourse, continuing from where he left off in the istibra'. If she does become pregnant by him, then whenever she delivers her child, he shall perform her istibra' with one menstrual cycle, and it is not permissible for him to enjoy her during the period of her pregnancy because he has not performed her istibra'. If he has intercourse with her while she is carrying a pregnancy that existed at the time of the sale from someone other than the seller, then as soon as she delivers her child, her istibra' is completed. Ahmad said: It [the child] is not affiliated with the purchaser, nor is it attributed to him, but it is free, because he participated in it, as the sperm increases the child. Abu Dawud recorded in his chain of narration from Abu al-Darda', from the Prophet (peace and blessings of Allah be upon him), that he passed by a woman who was heavily pregnant at the door of a tent and said: "Perhaps he intends to have intercourse with her?" They said: "Yes." The Messenger of Allah (peace and blessings of Allah be upon him) said: "I had intended to curse him with a curse that would enter his grave with him; how can he make him an heir when he is not permitted for him, or how can he employ him as a servant when he is not permitted for him?" Its meaning is that if he claims him as his own and shares his inheritance with him, it is not permissible for him because he is not his child, and if he takes him as a slave, it is not permissible for him because he has participated in his creation, as intercourse increases the child. From Ibn Abbas, he said: The Messenger of Allah (peace and blessings of Allah be upon him) forbade intercourse with pregnant women until they deliver what is in their wombs. Recorded by al-Nasa'i and al-Tirmidhi.
Section: Whoever wishes to sell his slave girl, if he does not have intercourse with her, he is not required to perform her istibra', but
(28) Its verification has been mentioned previously in: 9/562. (29) In A: "la" (not). (30) In B and M: "bi-walidihi" (with his child). (31) Recorded by al-Nasa'i in: The Chapter on Selling Spoils Before They Are Divided, from the Book of Sales, Al-Mujtaba 7/265; and al-Tirmidhi in: The Chapter on What Has Been Reported Regarding the Dislike of Having Intercourse with Pregnant Captive Women, from the Book of Military Expeditions, 'Aridat al-Ahwadhi 7/59, on the authority of 'Irbad ibn Sariyah, not Ibn Abbas. See the commentary Al-Mughni 'ala al-Daraqutni 3/69. It was also recorded by al-Daraqutni in: The Book of Sales, Sunan al-Daraqutni 3/69; and al-Hakim in: The Book of the Division of Fai', Al-Mustadrak 2/137. (32) In A: "wa-lakin" (however).
فصل: وإن وَطِىءَ الجاريةَ التي يَلْزَمُه اسْتِبراؤُها قبلَ اسْتِبْرائِها، أثِمَ، والاسْتِبْراءُ باقٍ بحالِه؛ لأنَّه حَقٌّ عليه، فلا يَسْقُطُ بعُدْوانِه. فإن لم تعْلَقْ منه، اسْتَبْرأَها بما كان يَسْتَبْرِئُها به قبلَ الوَطْءِ، وتَبْنِى على ما مَضَى من الاسْتِبْراءِ، وإن عَلِقَتْ منه، فمتى وضَعَتْ حَمْلَها، اسْتَبْرأها بحَيْضةٍ، ولا يَحِلُّ له الاسْتِمْتاعُ منها في حالِ حَمْلِها؛ لأنَّه لم يَسْتَبْرِئْها. وإن وَطِئَها، وهى حاملٌ حَمْلًا كان موجودًا حينَ البَيْعِ من غير البائعِ، فمتى وَضَعَتْ حَمْلَها انْقَضَى اسْتِبْراؤُها. قال أحمدُ: ولا يَلْحَقُ بالمُشترِى، ولا يَتْبَعُه، ولكن يَعْتِقُه؛ لأنَّه قد شَرِكَ فيه؛ لأنَّ الماءَ يَزِيدُ في الوَلَدِ. وقد رَوَى أبو داودَ (٢٨)، بإِسْنادِه عن أبي الدَّرْداءِ، عن النَّبِيِّ -صلى اللَّه عليه وسلم-، أنَّه مَرَّ بامْرأةٍ مُجِحٍّ، على باب فُسْطاطٍ، فقال: "لَعَلَّهُ يُرِيدُ أنْ يُلِمَّ بِهَا". فقالوا: نعم. فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "لَقَدْ هَمَمْتُ أنْ ألْعَنَه لعْنًا يَدْخُلُ معه قَبْرَهُ، كَيْفَ يُوَرِّثُهُ وَهُوَ لَا يَحِلُّ لَهُ، أوْ كَيْفَ يَسْتَخْدِمُه وَهُوَ لَا يَحِلُّ لَهُ! " ومعناه أنَّه إن اسْتَلْحَقَه وشَرِكَه في مِيراثِه، لم (٢٩) يَحِلَّ له؛ لأنَّه ليس بولَدِه (٣٠)، وإن اتّخَذَه مَمْلوكًا، لم يَحِلَّ له؛ لأنَّه قد شَرِكَ فيه، لكَوْنِ الوَطْءِ يَزِيدُ في الوَلَدِ. وعن ابنِ عباسٍ، قال: نَهَى رسولُ اللَّه -صلى اللَّه عليه وسلم- عَنْ وَطْءِ الحَبَالَى حَتَّى يَضَعْنَ ما في بُطونِهِنَّ. روَاه النَّسائِىُّ، والتِّرْمِذِىُّ (٣١).
فصل: ومَنْ أراد بَيْعَ أمَتِه، فإن كان لا يَطَؤُها، لم يَلْزَمْه اسْتِبْراؤُها، لكن (٣٢)
(٢٨) تقدم تخريجه، في: ٩/ ٥٦٢.(٢٩) في أ: "لا".(٣٠) في ب، م: "بوالده".(٣١) أخرجه النسائي، في: باب بيع المغانم قبل أن تقسم، من كتاب البيوع. المجتبى ٧/ ٢٦٥. والترمذي، في: باب ما جاء في كراهية وطء الحبالى من السبايا، من كتاب السر. عارضة الأحوذى ٧/ ٥٩. عن عرباض بن سارية، وليس ابن عباس. انظر التعليق المغنى على الدارقطني ٣/ ٦٩.كما أخرجه الدارقطني، في: كتاب البيوع. سنن الدارقطني ٣/ ٦٩. والحاكم، في: كتاب قسم الفىء. المستدرك ٢/ ١٣٧.(٣٢) في أ: "ولكن".
