the captives of Banu Hanifah. The companions also took the captives of Persia, who were Majus (Zoroastrians), and it has not reached us that they avoided them. This is evident in the permissibility of having relations with them, were it not for the agreement of the scholars on the contrary. I have provided answers to the hadith of Abu Sa'id, among which is that it is possible they had embraced Islam. This was likewise reported from Ahmad when Muhammad ibn al-Hakam asked him; he said: I said to Abu 'Abd Allah: As for Hawazin, were they not idolaters? He replied: I do not know if they had embraced Islam or not. Ibn 'Abd al-Barr said: The permissibility of having relations with them is abrogated by the saying of Allah the Almighty: {And do not marry polytheistic women until they believe}.
1160 - Issue: He said: (And it is not permitted for a Muslim, even if he is a slave, to marry a Scriptuary slave woman.)
Because Allah the Almighty said: {From your believing slave girls}. This is the evident position of the madhhab of Ahmad; it was reported from him by a group, and it is the view of al-Hasan, al-Zuhri, Makhul, Malik, al-Shafi'i, al-Thawri, al-Awza'i, al-Layth, and Ishaq. It was also reported from 'Umar, Ibn Mas'ud, and Mujahid. Abu Maysarah and Abu Hanifah said: It is permissible for a Muslim to marry her, because she is made lawful through right-hand possession, so she is made lawful through marriage, just like a Muslim woman. This was [also] reported from Ahmad, who said: There is no harm in marrying her. However, al-Khallal rejected this narration and said: Ahmad only hesitated regarding it, and no definitive statement was established from him, and his madhhab is that she is not lawful, due to the saying of Allah the Almighty: {So from what your right hands possess of your believing slave girls}. He thus stipulated faith as a condition for the permissibility of marrying them, and it is not found here. She differs from a Muslim woman in that [her marriage] does not lead to the enslavement of her child to a disbeliever, for the possession of a disbeliever is not recognized over a Muslim woman, whereas a disbelieving woman can be the property of a disbeliever, and his possession of her is recognized. Her child is owned by her master, and because [it has been beset by]...
(13) In the original, there is an addition: "from". (14) In [M]: "that he". (15) In [M]: "Hawazin". (16) Surah al-Baqarah 221. (1) Surah al-Nisa' 25. (2) In [M]: "it has been beset by".
سَبْى بنى حنيفةَ، وقد أخَذَ الصحابةُ (١٣) سَبايَا فارِسَ، وهم مَجُوسٌ، فلم يَبْلُغْنا أنَّهم اجْتَنَبُوهُنَّ، وهذا ظاهرٌ فى إباحَتِهِنَّ، لولا اتِّفاقُ أهلِ العلمِ على خِلافِه. وقد أجَبْتُ عن حديثِ أبى سعيدٍ بأجْوِبَةٍ، منها؛ أنَّه يَحْتَمِلُ أنَّهنَّ أسْلَمْنَ، كذلك رُوِىَ عن أحمدَ حين (١٤) سألَه محمدُ بن الحَكَمِ قال: قلتُ لأبى عبدِ اللَّه: فهَوَازِنُ (١٥) أليس كانوا عَبَدَةَ أوْثانٍ؟ قال: لا أدْرِى كانوا أسْلَمُوا أو لا. وقال ابنُ عبدِ البَرِّ: إباحةُ وَطْئِهِنَّ مَنْسُوخةٌ بقولِه تعالى: {وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ} (١٦).
١١٦٠ - مسألة؛ قال: (ولَيْسَ لِلْمُسْلِمِ وَإِنْ كَانَ عَبْدًا أنْ يَتَزَوَّجَ أمَةً كِتابِيَّةً)
لأنَّ اللَّه تعالى قال: {مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ} (١). هذا ظاهرُ مذهبِ أحمدَ، رَوَاه عنه جماعةٌ، وهو قولُ الحسنِ، والزُّهْرِىِّ، ومَكْحولٍ، ومالكٍ، والشافعىِّ، والثَّوْرِىِّ، والأَوْزاعىِّ، واللَّيْثِ، وإسحاقَ. ورُوِىَ ذلك عن عمرَ، وابنِ مسعودٍ، ومجاهدٍ. وقال أبو مَيْسَرَةَ، وأبو حنيفةَ: يجوزُ للمُسْلِمِ نِكاحُها؛ لأنَّها تحِلُّ بمِلْكِ اليَمينِ، فحَلَّتْ بالنِّكاحِ كالمُسْلِمةِ. ونُقِلَ ذلك عن أحمدَ، قال: لا بأس بتَزْوِيجِها. إلَّا أَنَّ الخَلَّالَ رَدَّ هذه الرِّوايةَ، وقال: إنَّما تَوَقَّفَ أحمدُ فيها، ولم يَنْفُذْ له قولٌ، ومَذْهَبُه أنَّها لا تَحِلُّ؛ لقولِ اللَّه تعالى: {فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ} (١). فشَرَطَ فى إباحةِ نِكاحِهِنَّ الإِيمانَ، ولم يُوجَدْ، وتُفارِقُ المُسْلِمةَ، لأنَّه لا يُؤَدِّى إلى اسْتِرْقاقِ الكافرِ وَلَدَها؛ لأنَّ الكافِرَ لا يُقَرُّ مِلْكُه على مُسْلِمةٍ، والكافرةُ تكونُ مِلْكًا لكافرٍ، ويُقَرُّ مِلْكُه عليها. ووَلَدُها مَمْلُوكٌ لِسَيِّدها، ولأنَّه [قد اعْتَورَها] (٢)
(١٣) فى الأصل زيادة: "من".(١٤) فى م: "أنه".(١٥) فى م: "هوازن".(١٦) سورة البقرة ٢٢١.(١) سورة النساء ٢٥.(٢) فى م: "عقد اعتوره".
