It would not be valid. Our evidence is what Anas narrated: that the Messenger of Allah, may Allah bless him and grant him peace, manumitted Safiyya and made her manumission her dower. Agreed upon. In another wording: He manumitted her and married her. I said: O Abu Hamza, what did he give her as a dower? He said: Her own self. Al-Athram narrated with his chain of transmission from Safiyya, who said: The Messenger of Allah, may Allah bless him and grant him peace, manumitted me and made my manumission my dower. With his chain of transmission from Ali, may Allah be pleased with him, he used to say: If a man manumits his umm al-walad (slave-girl who has borne him a child) and makes her manumission her dower, there is no harm in that. Whenever manumission is established as a dower, the marriage is established, because the dower does not precede the marriage; and if the manumission were to occur after the marriage, it would not be permissible. This proves that it was contracted by this utterance. Furthermore, it has not been transmitted from the Prophet, may Allah bless him and grant him peace, that he initiated a [separate] contract; had he initiated one, it would have been evident and transmitted just as other things were transmitted. Moreover, whoever is permitted to marry a woman to someone else without being related [to her], is permitted to marry her himself, like the Imam.
As for their statement that no offer and acceptance were found, it is of no effect; for if they were found, they would not rule for its validity anyway. Furthermore, if they were not explicitly found, what indicates them has been found, which is the act of making the manumission a dower. Thus, it is similar to when one marries a woman for whom he is the guardian, or as when the suitor says to the guardian: 'Have you married [her to me]?' and he says: 'Yes,' and he says to the husband: 'Have you accepted?' and he says: 'Yes,' according to our companions, and as when one uses allusive expressions according to Abu Hanifah and those who agree with him.
The second section: The marriage is contracted by his saying: 'I have manumitted you, and I have made your manumission your dower, and I have married you.' And by the same [utterance] while free from the words 'and I have married you.' This is the wording of al-Khiraqi, and it is what was mentioned in the hadith of Anas. It is also [contracted] by his saying: 'I have made your manumission your dower' or 'I have made your dower your manumission.'
(10) Its documentation was previously provided on page 348. (11) In A, B, and M, there is an addition: 'itqaha' (her manumission). Its documentation was previously provided on page 348. (12) Ibn Abi Shaybah narrated it in: 'Chapter: On a man who manumits his slave-girl and makes her manumission her dower...' from the Book of Marriage, al-Musannaf 4/156. (13) In M: 'al-'aqd' (the contract). (14) In M: 'al-ta'thir' (the influence/effect). (15) In M: 'wa ja'altu' (and I have made).
يَصِحَّ. ولَنا، ما روَى أنَسٌ، أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- أعْتَقَ صَفِيّةَ، وجَعَلَ عِتْقهَا صَدَاقَها. متفقٌ عليه (١٠). وفى لفظ: أعْتَقَها وتَزَوَّجَها. فقلتُ يا أبا حَمْزَةَ، ما أصْدَقَها؟ قال: نَفْسَها (١١). ورَوَى الأثْرَمُ، بإسْناده عن صَفِيَّةَ. قالت: أعْتَقَنِى رسولُ اللَّه -صلى اللَّه عليه وسلم-، وجَعَلَ عِتْقِى صَدَاقِى (١٢). وبإسْنادِه عن علىٍّ، رَضِىَ اللَّهُ عنه، أنَّه كان يقولُ: إِذَا أعْتَقَ الرَّجُلُ أُمَّ وَلَدِه، فجعل عِتْقَها صَدَاقَها، فلا بَأْسَ بذلك. ومتى ثَبَتَ العِتْقُ صَدَاقًا، ثَبَتَ النِّكاحُ؛ لأنَّ الصَّداقَ لا يتقَدَّمُ النِّكاح، ولو تأخَّرَ العِتْقُ عن النِّكاحِ لم يَجُزْ، فدَلَّ على أنَّه انْعَقَدَ (١٣) بهذا اللَّفْظِ، ولأنَّه لم يُنْقَلْ عن النَّبِىِّ -صلى اللَّه عليه وسلم- أنَّه اسْتَأْنَفَ عَقْدًا، ولو اسْتَأْنَفه لظَهَر، ونُقِلَ كما نُقِلَ غيرُه، ولأنَّ مَنْ جاز له تَزْوِيجُ امْرأةٍ لغيرِه من غيرِ قَرابةٍ، جاز له أن يتَزَوَّجَها، كالإِمامِ. وقولُهم: لم يُوجَدْ إيجابٌ ولا قَبُولٌ. عَدِيمُ الأَثَرِ (١٤)؛ فإنَّه لو وُجِدَ لم يَحْكُموا بصِحَّتِه، وعلى أنَّه إن لم يُوجَدْ فقد وُجِدَ ما يَدُلُّ عليه، وهو جَعْلُ العِتْقِ صَداقًا، فأشْبَهَ ما لو تزَوَّجَ امرأةً هو وَلِيُّها، وكما لو قال الخاطِبُ للوَلِىِّ: أزَوَّجْتَ؟ فقال: نعم. وقال للزَّوْجِ: أقَبِلْتَ؟ فقال: نعم. عندَ أصْحابِنا، وكما لو أتى بالكِنَاياتِ عندَ أبى حنيفةَ ومَنْ وافَقَه.
الفصل الثانى: أَنَّ النِّكاحَ يَنْعَقِدُ بقوله: أعْتَقْتُكِ، وجَعَلْتُ عِتْقَكِ صَداقَكِ وتَزَوَّجْتُكِ. وبذلك خالِيًا عن قوله: وتَزَوَّجْتُكِ. وهذا لفظُ الْخِرَقِىِّ، وهو الذى جاء فى حديثِ أنسٍ. وبقولِه: جَعَلْتُ عِتْقَكِ صَدَاقَكِ. أو جعلتُ (١٥) صَداقَكِ عِتْقَكِ.
(١٠) تقدم تخريجه فى صفحة ٣٤٨.(١١) فى أ، ب، م زيادة: "عتقها".* وتقدم تخريجه فى صفحة ٣٤٨.(١٢) وأخرجه ابن أبى شيبة، فى: باب فى رجل يعتق أمته ويجعل عتقها صداقها. . .، من كتاب النكاح. المصنف ٤/ ١٥٦.(١٣) فى م: "العقد".(١٤) فى م: "التأثير".(١٥) فى م: "وجعلت".
