milker, it is valid because it is possible to fulfill it. If he stipulates that she is pregnant, it is valid. The Qadi said: The analogy of the school is that it is not valid, because pregnancy has no legal status; for this reason, li'an (imprecation) is not valid regarding pregnancy, and it is possible that it is merely gas. Our argument is that it is an intended attribute that can be fulfilled, so its stipulation is valid, like a craft or being a milker. We have previously explained that pregnancy has a legal status; for this reason, the Prophet (may Allah bless him and grant him peace) ruled regarding the blood money (diya) with forty pregnant camels (khalifa) in whose bellies are their young. He forbade taking pregnant animals in Zakat, forbade sexual intercourse with pregnant captives, and Allah the Almighty made the waiting period ('idda) of a pregnant woman to be the delivery of her child, granted her a concession to break the fast in Ramadan if she fears for her child, and forbade carrying out qisas (retaliatory punishment) or the hudud (fixed punishments) upon her due to her pregnancy. The apparent meaning of the hadith narrated regarding li'an indicates that he performed li'an with her while she was pregnant, and her child was disavowed from him. If he stipulates that she will give birth at a specific time, it is not valid under any circumstances, because it is not possible to fulfill it. [If he stipulates that she will not become pregnant, the stipulation is not valid, because it is not possible to fulfill it.] Malik said: It is not valid in the case of those who do not conceive (al-murtafi'at), but it is valid for others. Our argument is that he sold her with the condition of immunity from pregnancy, so it is not valid, just like in the case of those who do not conceive. If he stipulates that she is not pregnant (ha'il), and she turns out to be pregnant,
(32) Narrated by Abu Dawood, in: Chapter on the Blood Money for Quasi-Intentional Homicide, from the Book of Blood Money. Sunan Abi Dawood 2/492, 501. Al-Nasa'i, in: Chapter on the Amount of Blood Money for Quasi-Intentional Homicide, and Chapter on the Mention of the Disagreement regarding Khalid al-Hadhdha', from the Book of Qasama. Al-Mujtaba 8/36-38. Ibn Majah, in: Chapter on the Aggravated Blood Money for Quasi-Intentional Homicide, from the Book of Blood Money. Sunan Ibn Majah 2/877, 878. Al-Darimi, in: Chapter on the Blood Money for Quasi-Intentional Homicide, from the Book of Blood Money. Sunan al-Darimi 2/197. Imam Ahmad, in: Al-Musnad 2/11, 103. (33) Previously mentioned in: 4/45. (34) Narrated by al-Tirmidhi, in: Chapter on the Dislike of Eating Animals Kept for Shooting Practice, from the Chapters on Hunting, and in: Chapter on what has come down regarding the Dislike of Sexual Intercourse with Pregnant Captives, from the Chapters on Military Expeditions (Siyar). 'Aridat al-Ahwadhi, 6/266, 7/59. Al-Nasa'i, in: Chapter on the Sale of War Spoils Before They Are Divided, from the Book of Sales. Al-Mujtaba 7/265. Imam Ahmad, in: Al-Musnad 4/127. (35) Dropped from: (m). (36) Dropped from: The original manuscript. A slip of the eye. (37) Al-Ha'il: Referring to any female, it is the one that has not conceived.
اللَّبَنِ، صَحَّ؛ لأنَّه يمكنُ الوَفاءُ به. وإن شَرَطَها حامِلًا، صَحَّ. وقال القاضى: قِياسُ المَذْهَبِ أنَّه لا يَصِحُّ. لأنَّ الحَمْلَ لا حُكْمَ له؛ ولهذا لا يَصِحُّ اللِّعانُ على الحَمْلِ، ويَحتَمِلُ أنَّه رِيحٌ. ولَنا، أنَّه صِفَةٌ مَقْصُودَةٌ يمكنُ الوَفاءُ بها، فصَحَّ شَرْطُه، كالصِّناعَةِ، وكونِها لَبُونًا، وقد بَيَّنَّا فيما قبلُ أنَّ لِلْحَمْلِ حُكْمًا، ولذلك حَكَمَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى الدِّيَةِ بأَرْبَعِينَ خَلِفَةً فى بُطُونِها أوْلَادُها (٣٢). ومَنَعَ أخْذَ الحَوامِلِ فى الزَّكَاةِ (٣٣)، ومَنَعَ وَطْءَ الحَبالَى الْمَسْبِيَّاتِ (٣٤)، وجَعَلَ اللهُ تعالَى عِدَّةَ الحامِلِ وَضْعَ حَمْلِها، وأرْخَصَ لها فى (٣٥) الفِطْرِ فى رمضانَ إذا خافَتْ على ولَدِها، ومَنَعَ من الاقْتِصاصِ منها، وإقامَةِ الحَدِّ عليها من أجلِ حَمْلِها. وظاهِرُ الحَدِيثِ المَرْوِىِّ فى اللِّعانِ، يَدُلُّ على أنَّه لاعَنَها فى حالِ حَمْلِها، فانْتَفَى عنه ولدُها، وإن شَرَطَ أنَّها تَضَعُ الوَلَدَ فى وَقْتٍ بِعَيْنِه، لم يَصِحَّ وَجْهًا واحِدًا؛ لأنَّه لا يمكنُ الوَفاءُ به، [وإن شَرَطَ أنَّها لا تَحْمِلُ، لم يَصِحَّ الشَّرْطُ؛ لأنَّه لا يمكنُ الوَفاءُ به] (٣٦). وقال مالِكٌ: لا يَصِحُّ فى المُرْتَفِعاتِ. ويَصِحُّ فى غيرِهِنَّ. ولنا، أنَّه باعَها بِشَرْطِ البَراءَةِ من الحَمْلِ، فلم يَصِحَّ كالمُرتَفعاتِ. وإن شَرَطَها حائِلًا (٣٧)، فبانَتْ حامِلًا،
(٣٢) أخرجه أبو داود، فى: باب فى دية الخطأ شبه العمد، من كتاب الديات. سنن أبى داود ٢/ ٤٩٢، ٥٠١. والنسائى، فى: باب كم دية شبه العمد، وباب ذكر الاختلاف على خالد الحذاء، من كتاب القسامة. المجتبى ٨/ ٣٦ - ٣٨. وابن ماجه، فى: باب دية شبه العمد مغلظة، من كتاب الديات. سنن ابن ماجه ٢/ ٨٧٧، ٨٧٨. والدارمى، فى: باب الدية فى شبه العمد، من كتاب الديات. سنن الدارمى ٢/ ١٩٧. والإمام أحمد، فى: المسند ٢/ ١١، ١٠٣.(٣٣) تقدم فى: ٤/ ٤٥.(٣٤) أخرجه الترمذى، فى: باب فى كراهة أكل المصبورة، من أبواب الصيد، وفى: باب ما جاء فى كراهية وطء الحبالى من السبايا، من أبواب السير. عارضة الأحوذى، ٦/ ٢٦٦، ٧/ ٥٩. والنسائى، فى: باب بيع المغانم قبل أن تقسم، من كتاب البيوع. المجتبى ٧/ ٢٦٥. والإمام أحمد، فى: المسند ٤/ ١٢٧.(٣٥) سقط من: م.(٣٦) سقط من: الأصل. نقلة نظر.(٣٧) الحائل: من كل أنثى، هى التى لم تحمل.
