if there is no separation between them; and if he divorces her before consummation, he is entitled to half of her value.
There are five sections in this issue:
First: The apparent [position of the] school is that when a man manumits his slave-girl and makes her manumission her dower, it is a valid marriage. Ahmad explicitly stated this in the narration of the group. This was narrated from Ali, may Allah be pleased with him, and Anas ibn Malik performed it. This is the opinion of Sa'id ibn al-Musayyib, Abu Salamah ibn Abd al-Rahman, al-Hasan, al-Zuhri, and Ishaq. Al-Awza'i said: It is binding upon her to marry him. Al-Marwadhi narrated from Ahmad: When he manumits his slave-girl and makes her manumission her dower, he appoints a man to marry him [to her]. The outward implication of this is that he did not rule for the validity of the marriage [as is]. Abu al-Khattab said: It is valid. The Qadi and Ibn Aqil chose this view. This is the opinion of Abu Hanifah, Malik, and al-Shafi'i, because no offer and acceptance were found, so it is invalid due to the absence of its pillars, just as if he said: 'I have manumitted you,' and remained silent. Furthermore, by manumission she owns herself, so her consent must be taken into account, as if he separated between the two, because manumission removes his ownership of sexual enjoyment by right of ownership; thus, it is not permissible for him to render sexual intercourse lawful through the mere [declaration of] the specified [dower]. For if he said: 'I have sold you this slave-girl on the condition that you marry me to her for the price,' it would not be valid.
(2) In the margin of B: 'The eligibility of the contracting party and the eligibility of the subject matter of the contract: Is it required that they precede the contract, as is the school of al-Shafi'i and the opinion of the Qadi Abu Ya'la, or is it sufficient that the eligibility be obtained at the time of the contract, which is the apparent view of the school of Ahmad? Such as the manumission of a slave-girl and making her manumission her dower, and like the kitaba (contract of manumission) of a slave along with selling him something, and like selling an item and stipulating that it be a pledge, as mentioned by Abu Ya'la in al-Jami' al-Kabir; because the intended legal ruling of the conditions is the same, whether they are precedent or simultaneous, like [the condition of] life with knowledge; they weaken in some places due to the inability to perform them simultaneously, like wudu (ablution) with prayer.' (3) In M: 'idha' (if). (4) In A, B, and M: 'jama'ah' (the group). (5) Omitted from B. (6) In A, there is an addition: 'qala' (he said). (7) In M: 'wa qala' (and he said). (8) Omitted from M. (9) In M: 'bil-musamma' (by the specified amount).
إِذَا لَمْ يكُنْ بَيْنَهُمَا فَصْلٌ، فإنْ طَلَّقَها قَبْلَ الدُّخُولِ، رَجَعَ عَلَيْهَا بنِصْفِ قِيمَتِهَا)
فى هذه المسألةِ خمسةُ فُصُولٍ (٢):
الأول: أَنَّ ظاهِرَ المذهبِ أن الرَّجُلَ متى (٣) أعْتَقَ أمَتَه، وجَعَلَ عِتْقَها صَداقَها، فهو نِكاحٌ صحيحٌ. نَصَّ عليه أحمدُ، فى رِوايةِ الْجماعةِ (٤). ورُوِىَ ذلك (٥) عن علىٍّ، رَضِىَ اللَّهُ عنه. وفَعَلَه أنَسُ بن مالكٍ. وبه قال سعيدُ بن المُسَيِّبِ، وأبو سَلَمةَ بن عبدِ الرحمنِ، والحسنُ، والزُّهْرِىُّ، واسحاقُ. وقال الأوْزَاعىُّ: يَلْزَمُها أن تَتَزَوَّجَه. ورَوَى المَرُّوذِىُّ عن أحمدَ (٦): إذا أعْتَقَ أمَتَه، وجَعَلَ عِتْقَها صَدَاقَها، يُوَكِّلُ رَجُلًا يُزَوِّجُه. وظاهرُ هذا أنَّه لم يَحْكُمْ بصِحَّةِ النِّكاحِ. قال (٧) أبو الخَطَّابِ: هى الصحيحةُ. واختارَها القاضى، وابنُ عقيلٍ. وهو قولُ أبى حنيفةَ، ومالكٍ، والشافعىِّ؛ لأنَّه لم يُوجَدْ إيجابٌ وقَبُولٌ، فلم يَصِحَّ لعَدَم أرْكانِه، كما لو قال: أعْتَقْتُكِ. وسَكَتَ، ولأنَّها بالعِتْقِ تَمْلِكُ نَفْسَها، فيَجِبُ أن يُعْتبَرَ رِضَاها، كما لو فصلَ بينهما، لأنَّ العِتْقَ يُزِيلُ مِلْكَه عن الاسْتِمْتاعِ بحَقِّ المِلْكِ، فلا يجوزُ أن يَسْتَبِيحَ الوَطْءَ بنَفْسِ (٨) المُسَمَّى (٩)، فإنَّه لو قال: بِعْتُكَ هذه الأَمَةَ، على أن تُزَوِّجَنِيها بالثَّمنِ. لم
(٢) فى حاشية ب: "أهلية العاقد وأهلية المعقود عليه هل يشترط أن تتقدم على العقد، كما هو مذهب الشافعى وقول القاضى أبى يعلى، أو يكفى أن تكون الأهلية حاصلة حين العقد، وهو ظاهر مذهب أحمد؟ كعتق الأمة وجعل عتقها صداقها، وككتابة العبد مع بيعه شيئا، وكبيع السلعة واشتراط أن تكون رهنا، كما ذكر أبو يعلى، فى الجامع الكبير؛ لأن الحكم المقصود من الشروط سواء كانت متقدمة أو متقاربة، كالحياة مع العلم، تضعف فى بعض المواضع للعجز عن الإِتيان بها مقاربة، كالوضوء مع الصلاة".(٣) فى م: "إذا".(٤) فى أ، ب، م: "جماعة".(٥) سقط من: ب.(٦) فى أزيادة: "قال".(٧) فى م: "وقال".(٨) سقط من: م.(٩) فى م: "بالمسمى".
