He said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Any slave woman who gives birth by her master is free after his death." Ibn Abbas said: The Mother of Ibrahim (may Allah be pleased with her) was mentioned in the presence of the Messenger of Allah (may Allah bless him and grant him peace), and he said: "Her child has set her free." Both are narrated by Ibn Majah (19). al-Sharif Abu Ja'far mentioned in his "Masa'il" (Issues), on the authority of Ibn Umar, from the Prophet (may Allah bless him and grant him peace), that he forbade the sale of the mothers of children, stating: "They shall not be sold, nor pledged, nor shall they inherit, and her master may enjoy her as he pleases; but if he dies, she is free (20)." This, in my opinion, is from Umar, and it is not authentically attributed to the Prophet (may Allah bless him and grant him peace). This is because it is the consensus of the Companions (may Allah be pleased with them), evidenced by the statement of Ali (may Allah honor his face): "It was my view and the view of Umar that the mothers of children should not be sold." And his saying: "Umar decreed this during his lifetime, as did Uthman during his lifetime." And the statement of 'Abida: "The view of Ali and Umar in a group is more beloved to us than his view alone." Ikrama narrated from Ibn Abbas that he said: Umar (may Allah be pleased with him) said: "There is no man who acknowledged that he had intercourse with his slave woman, then died, but that her child has freed her upon her giving birth, even if it were a miscarriage (22)."
If it is said: How can the claim of consensus be valid given the opposition of Ali, Ibn Abbas, and Ibn al-Zubayr (may Allah be pleased with them)? We respond: It has been reported that they retracted their opposition. 'Abida narrated, saying: Ali sent word to me and to Shurayh, saying: "Judge as you used to judge, for I despise disagreement (24)." As for Ibn Abbas, he said: "The child of an umm al-walad is in the same status as she is." And he is the narrator of the hadith concerning their manumission from the Prophet (may Allah bless him and grant him peace) and from Umar, which indicates his agreement with them. Furthermore, the consensus was established by their agreement prior to the disagreement, and their agreement is infallible against error, for the Ummah will not unite upon error, and it is not permissible for an era to be devoid of someone standing with Allah's proof, for if that were permissible
(19) The first is in: The Chapter on Mothers of Children, from the Book of Manumission, Sunan Ibn Majah 2/841. It was also recorded by al-Darimi, in: The Chapter on Selling Mothers of Children, from the Book of Sales, Sunan al-Darimi 2/257. And by Imam Ahmad, in: al-Musnad 1/320. The second was previously documented on page 580. (20) Recorded by al-Daraqutni, in: The Book of Mukatab (Contracted Slaves), Sunan al-Daraqutni 4/134. (21) Omitted from B and M. (22) Recorded by al-Bayhaqi, in: The Chapter on the Man Who Has Intercourse with His Slave Woman by Right of Ownership and She Gives Birth to Him, from the Book of Freeing Mothers of Children, al-Sunan al-Kubra 10/346. And by Sa'id, in: The Chapter on What Has Been Reported Regarding Mothers of Children, from the Book of Divorce, al-Sunan 2/62. (23) In M: "It has been reported". (24) Recorded by Waki' in: Akhbar al-Qudat (Reports on Judges) 2/399.
قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "أَيُّمَا أَمَةٍ وَلَدَتْ من سَيِّدها، فَهِىَ حُرَّةٌ عَنْ دُبُرٍ مِنْهُ". وقال ابنُ عبَّاسٍ: ذُكِرَتْ أُمُّ إبراهيمَ عندَ رسولِ اللَّه -صلى اللَّه عليه وسلم-، فقال: "أَعْتَقَهَا وَلَدُها". روَاهما ابنُ ماجَه (١٩). وذكَر الشَّرِيفُ أبو جعفرٍ، فى "مسائِله"، عن ابنِ عمرَ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه نَهَى عن بَيْعِ أُمَّهات الأولادِ، ولا يُبَعْنَ، ولا يُرْهَنَّ، ولا يَرِثْنَ، ويَسْتَمْتِعُ بها سَيِّدُها ما بَدَا له، فإنْ ماتَ، فهى حُرَّةٌ (٢٠). وهذا فيما أظُنُّ عن عمرَ، ولا يصِحُّ عن النَّبِىِّ -صلى اللَّه عليه وسلم-، ولأَنَّه إجماعُ الصَّحابَةِ، رَضِىَ اللَّهُ عنهم، بدليلِ قَوْلِ علىٍّ كرَّمَ اللَّه وَجْهَه: كان رَأْيِىِ ورَأْىُ عمرَ، أَنْ لا تُباعَ أُمَّهاتُ الأوْلادِ. وقوله: فَقَضَى به عمرُ حياتَه وعثمانُ حياتَه. وقولِ عَبِيدَةَ: رَأىُ علىٍّ وعمرَ فى الجماعَةِ، أحَبُّ إلينا من رَأْيِه وَحْده. ورَوَى عِكْرِمَةُ، عن ابنِ عَبَّاسٍ، قال: قال (٢١) عمرُ، رضِىَ اللَّهُ عنه: ما من رَجُلٍ كان يُقِرُّ بأَنَّه يَطَأُ جارِيَتَه، ثم يموتُ، إِلَّا أعْتَقَها وَلَدُها إذا وَلَدَتْ، وإِنْ كان سَقطًا (٢٢). فإن قيل: فكيف تَصِحُّ دَعْوَى الإِجْماعِ، مع مُخالَفِةِ علىٍّ وابنِ عَبَّاسٍ وابنِ الزُّبَير، رَضِىَ اللَّهُ عنهم؟ قُلْنا: قد رُوِىَ عنهم الرُّجوعُ عن المُخالَفَةِ، فرَوَى (٢٣) عَبِيدَةُ، قال: بَعَثَ إلىَّ علىٌّ وإلى شُرَيْحِ، أن اقْضُوا كما كُنْتُم تَقْضُونَ، فإنِّى أُبْغِضُ الاخْتلافَ (٢٤). وابنُ عبّاسٍ قال: ولدُ أُمِّ الولدِ بمَنْزِلَتِها. وهو الرَّاوِى لحديثِ عِتْقِهِنَّ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، وعَنْ عمرَ، فيَدُلُّ على مُوافَقَتِه لهم. ثم قد ثَبَتَ الإِجْماعُ باتِّفاقِهم قبلَ المُخالَفَةِ، واتَّفاقُهم مَعْصومٌ عن الخَطَأِ، فإِنَّ الأُمَّةَ لا تَجْتَمِعُ على ضَلالَةٍ، ولا يجوزُ أَنْ يَخْلُوَ زمنٌ عن قائِمٍ للَّهِ بحُجَّتِه، ولو جازَ ذلك
(١٩) الأول فى: باب أمهات الأولاد، من كتاب العتق. سنن ابن ماجه ٢/ ٨٤١.كما أخرجه الدارمى، فى: باب بيع أمهات الأولاد، من كتاب البيوع. سنن الدارمى ٢/ ٢٥٧. والإِمام أحمد، فى: المسند ١/ ٣٢٠.والثانى تقدم تخريجه، فى صفحة ٥٨٠.(٢٠) وأخرجه الدارقطنى، فى: كتاب المكاتب. سنن الدارقطنى ٤/ ١٣٤.(٢١) سقط من: ب، م.(٢٢) أخرجه البيهقى، فى: باب الرجل يطأ أمته بالملك فتلد له، من كتاب عتق أمهات الأولاد. السنن الكبرى ١٠/ ٣٤٦. وسعيد، فى: باب ما جاء فى أمهات الأولاد، من كتاب الطلاق. السنن ٢/ ٦٢.(٢٣) فى م: "فقد روى".(٢٤) أخرجه وكيع فى: أخبار القضاة ٢/ ٣٩٩.
