Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and he is sold to the disbeliever, the sale is valid, because the moment the disbeliever says, “I accept,” the slave becomes free. In reality, this serves the slave’s interest, as it hastens his freedom. The disbeliever’s ownership over him cannot remain even for a moment, because as soon as he says, “I accept,” the slave is emancipated. Thus, if the slave would be emancipated upon his ownership, selling him to that person is valid.

Likewise, if he would be emancipated through a conditional declaration—for example, if this disbeliever says, “If I come to own this slave, he is free”—then the moment he acquires him, he becomes free. The author stated this generally: “If he would not be emancipated by him.” Thus, if he would be emancipated either because of a relative within the prohibited degrees of kinship or because of a conditional declaration, selling him to that person is valid, because this hastens his freedom.

Is it valid to sell a disbelieving slave to a Muslim?

The answer is: It is valid to sell a Muslim slave to a Muslim, a disbelieving slave to a disbeliever, and a disbelieving slave to a Muslim. As for a Muslim slave, it is not valid to sell him to a disbeliever.

“If he embraces Islam while in his possession, he is compelled to relinquish his ownership of him. Entering into a manumission contract with him is not sufficient. If he combines a sale with a manumission contract, or a sale with a currency exchange, it is valid in matters other than the manumission contract ...”

His statement, “If he embraces Islam while in his possession, he is compelled to relinquish his ownership of him,” means that if the slave embraces Islam while in the possession of a disbeliever, the disbeliever is compelled to relinquish his ownership of him, because a disbeliever cannot have authority and control over a Muslim.

For example, a disbelieving man owns a disbelieving slave. Then Allah bestows Islam upon the disbelieving slave, and he embraces Islam. We then say to the disbeliever: He cannot remain in your ownership, so you must remove him from your ownership by emancipating him, selling him, or giving him as a gift. However, on the condition that he not sell or give him to a disbeliever. If he sells him to a disbeliever, the sale is unlawful and invalid.

Thus, the author’s statement, “He is compelled to relinquish his ownership of him,” is general: he must relinquish his ownership through sale, gift, emancipation, or otherwise. But if it is through a sale or gift, he must not sell or give him to a disbeliever.

وبعته على الكافر يصح؛ لأنه بمجرد ما يقول: قبلت يكون العبد حراً، وهذا في الحقيقة فيه مصلحة للعبد، إذ إن فيه تعجيلاً لحريته، ولا يمكن أن يبقى ملك الكافر عليه ولا لحظة؛ لأنه بمجرد ما يقول: قبلت يعتق، فإذا كان يعتق عليه فإنه يصح بيعه. كذلك ـ أيضاً ـ لو كان يعتق عليه بالتعليق، بأن يقول: هذا الكافر إذا ملكت هذا العبد فهو حر، فإنه بمجرد ما يملكه يكون حراً، والمؤلف عمم قال: «إذا لم يعتق عليه»، فإذا عتق عليه إما لرحم محرم، وإما بتعليق فإنه يصح بيعه عليه؛ لأن في ذلك استعجالاً لحريته. وهل يصح بيع العبد الكافر لمسلم؟. الجواب: يصح بيع العبد المسلم لمسلم، والكافر للكافر، والكافر للمسلم، أما المسلم فلا يصح بيعه للكافر. وَإِنْ أسْلَمَ فِي يَدِهِ أُجْبِرَ عَلَى إِزَالَةِ مُلكِهِ، وَلَا تَكْفِي مُكَاتَبَتُهُ، وَإِنْ جَمَعَ بَيْنَ بَيْعٍ وَكِتَابَةٍ أَوْ بَيْعٍ وَصَرفٍ صَحَّ فِي غَيْرِ الكِتَابَةِ ....... قوله: «وإن أسلم في يده أُجبر على إزالة ملكه» إن أسلم في يد الكافر أجبر الكافر على إزالة ملكه؛ لأنه لا يمكن أن يكون للكافر ولاية وسلطة على مسلم. مثال ذلك: رجل كافر عنده عبد كافر، ثم إن العبد الكافر منّ الله عليه بالإسلام فأسلم، فنقول للكافر لا يمكن أن يبقى على ملكك فلا بد أن تخرجه من ملكك بالعتق، أو بالبيع أو الهبة، لكن بشرط ألا يبيعه ولا يهبه لكافر، فإن باعه على كافر فالبيع حرام ولا يصح. فقول المؤلف: «أجبر على إزالة ملكه» عام أي: إزالة ملكه ببيع أو هبة أو عتق أو غير ذلك، لكنه إذا كان ببيع أو هبة فإنه لا يبيعه ولا يهبه على إنسان كافر.

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