Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

we know that this man bought the egg in order to gamble with it, we say: This is not permissible, because it falls under cooperating in sin and transgression.

His statement: “Nor [may a] Muslim slave [be sold] to a disbeliever.” It is not permissible to sell a Muslim slave to a disbeliever, because it is well known that a master has authority and dominion over his slave. Thus, if you sell a Muslim slave to a disbeliever, you place the disbeliever in authority over him and humiliate the Muslim before the disbeliever. Humiliating a Muslim is unlawful; therefore, it is not lawful for a Muslim to sell his Muslim slave to a disbeliever.

Selling a disbelieving slave to a disbeliever is valid—for example, when a person owns a disbelieving slave and sells him to a disbeliever.

His statement: “If he would not be emancipated by him,” meaning: by the disbeliever. If the slave would be emancipated upon the disbeliever’s purchase of him, then selling him to that disbeliever is valid. Who is emancipated upon being purchased by his buyer? It is a relative within the prohibited degrees of kinship (1): such as his son, his daughter’s son, his brother, his paternal uncle, his maternal uncle, his nephew, and the like. Thus, whenever two people are related within the prohibited degrees of kinship, if either one comes to own the other, the latter is emancipated. Therefore, if this slave is the disbeliever’s nephew

(1) Due to the hadith of Samurah, attributed to the Prophet: “Whoever owns a mahram blood relative, he is thereby free.” It was recorded by Ahmad (5/15, 18, 20); Abu Dawud, Book of Manumission, chapter on one who owns a mahram blood relative (3949); al-Tirmidhi, Book of Legal Rulings, chapter on one who owns a mahram blood relative (1365); Ibn Majah, Book of Manumission, chapter on one who owns a mahram blood relative, who is then free (2524); al-Hakim (2/214); and al-Bayhaqi (10/289), on the authority of Samurah. Al-Hafiz stated in Bulugh al-Maram that a number of hadith masters regarded it as more likely to be mawquf (a statement of the Companion rather than the Prophet) (1425). See also: al-Talkhis (2149); al-Dirayah (2/85); and Nasb al-Rayah (3/278). It was also narrated from Ibn Umar by al-Nasa'i in al-Kubra, as cited in Tuhfat al-Ashraf (7157); by Ibn Majah (2525); and by al-Tirmidhi in suspended form in the place cited above. Al-Nasa'i said: “It is rejected,” while al-Tirmidhi said: “According to the hadith scholars, it is an erroneous hadith.”
هذا الرجل اشترى البيضة من أجل القمار عليها قلنا: هذا لا يجوز؛ لأنه من باب التعاون على الإثم والعدوان. قوله: «ولا عبد مسلم لكافر» العبد المسلم لا يجوز أن تبيعه على كافر؛ لأنه من المعلوم أن السيد له سلطة وإمرة على عبده، فإذا بعت العبد المسلم على الكافر سلطت الكافر عليه، وأذللت المسلم أمام الكافر، وإذلال المسلم حرام، فلا يحل للإنسان المسلم أن يبيع عبده المسلم على كافر. وبيع العبد الكافر على الكافر صحيح، بأن كان عند إنسان عبد كافر وباعه على كافر. قوله: «إذا لم يعتق عليه» أي: على الكافر، فإن عتق على الكافر بالشراء صح بيعه عليه، ومن الذي يعتق على مشتريه؟ هو ذو الرحم المحرم (١) أي: ابنه، وابن بنته، وأخوه، وعمه، وخاله، وابن أخيه وما أشبه ذلك، فكل من بينهما رحم محرم إذا ملك أحدهما الآخر عتق عليه، فإذا كان هذا العبد ابن أخ للكافر
(١) لحديث سمرة مرفوعاً: «من ملك ذا رحم محرم فهو حر»، أخرجه الإمام أحمد (٥/ ١٥، ١٨، ٢٠)؛ وأبو داود في العتق/ باب فيمن ملك ذا رحم محرم (٣٩٤٩)؛ والترمذي في الأحكام/ باب ما جاء فيمن ملك ذا رحم محرم (١٣٦٥)؛ وابن ماجه في العتق/ باب من ملك ذا رحم محرم فهو حر (٢٥٢٤)؛ والحاكم (٢/ ٢١٤)؛ والبيهقي (١٠/ ٢٨٩) عن سمرة ﵁ قال الحافظ في «البلوغ»: رجح جمع من الحفاظ أنه موقوف (١٤٢٥) وانظر: «التلخيص» (٢١٤٩)؛ و «الدراية» (٢/ ٨٥)؛ و «نصب الراية» (٣/ ٢٧٨) وروي عن ابن عمر ﵄ أخرجه عنه النسائي في «الكبرى» كما في «تحفة الأشراف» (٧١٥٧)؛ وابن ماجه (٢٥٢٥)؛ والترمذي تعليقاً في الموضع السابق، قال النسائي: منكر، وقال الترمذي: هو حديث خطأ عند أهل الحديث.

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