Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

the report of ‘Īsā from Ibn al-Qāsim in the Book of Trade with Enemy Territory, concerning a ruler who sells captives on the understanding that this man is that woman’s husband and she is his wife: the purchaser is not entitled to separate them.

The third view is that of Ibn al-Mawwāz: capture neither dissolves their marriage nor permits its dissolution, whether they are captured together or separately. According to his view, if an enslaved woman is captured and her husband is subsequently captured or arrives under a safe-conduct before her owner has intercourse with her, her husband has the stronger claim to her.

The fourth view distinguishes between her being captured before him and his being captured before her or together with her, with his life being spared. This is Ibn Bukayr’s view in al-Ahkām.

A number of Quran commentators have said that “married women” in this verse refers to all women: they are forbidden and become lawful only through marriage or ownership. This is the interpretation adopted by Sa‘īd ibn al-Musayyab. It amounts to saying that Allah has forbidden unlawful sexual intercourse. It has also been said that the words in the verse, “except those your right hands possess” [al-Nisā’: 24], refer to married enslaved women, whether from peoples at war with the Muslims or otherwise. They thus become lawful by virtue of ownership, whether acquired through capture or, apart from capture, through purchase. This was the view of those who held that selling an enslaved woman constitutes her divorce and that she becomes lawful to her purchaser by virtue of his ownership.

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Whatever prohibits intercourse within marriage also prohibits intercourse and sexual enjoyment by virtue of ownership. The prohibitions on intercourse with enslaved women on grounds of kinship correspond to the prohibitions on marrying free women on grounds of blood relationship and breastfeeding. Allah—glorified and exalted is He—grants success.

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Intercourse with Magian women is not lawful through either marriage or ownership, because Allah, Mighty and Majestic, says:

“Do not marry polytheistic women until they believe.” [al-Baqara: 221]

Nor is it lawful to marry an enslaved woman from the People of the Book, because Allah, Mighty and Majestic, says:

“From among your believing slave women.” [al-Nisā’: 25]

Only their free women may lawfully be married, because Allah Most High says:

“And free women from among those who were given the Scripture before you.” [al-Mā’ida: 5]

It is, however, lawful to have intercourse with

رواية عيسى عن ابن القاسم في كتاب التجارة إلى أرض الحرب في الإمام يبيع السبي على أن هذا زوج هذه وهذه امرأة هذا أنه ليس للمشتري أن يفرق بينهما والثالث قول ابن المواز أن السبي لا يهدم نكاحهما ولا يبيحه، سبيا معا أو متفرقين. وإن سبيت الأمة على مذهبه ثم سبي زوجها أو قدم بأمان قبل أن توطأ بالملك فهو أحق بها. والرابع الفرق بين أن تسبى هي قبله أو يسبى هو قبلها أو معها فيستحيى، وهو قول ابن بكير في الأحكام. وقد قال جماعة من المفسرين: إن المحصنات في هذه الآية جميع النساء، فهن حرام لا يحللن إلا بالتزويج أو بملك اليمين. وإلى هذا ذهب سعيد بن المسيب في قوله. ويرجع ذلك إلى أن الله حرم الزنا. وقد قيل: إن قوله في الآية: ﴿إِلا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٢٤] هن الإماء ذوات الأزواج من أهل الحرب وغيرهن فيحللن بملك اليمين بالسبي وبالشراء في غير السبي، قال بذلك من ذهب إلى أن بيع الأمة طلاقها وأنها تحل لمشتريها بملك يمينه. فصل ويحرم الوطء بملك اليمين والتلذذ به ما يحرم الوطء بالنكاح، ويحرم من وطء المملوكات بالقرابة ما يحرم نكاحه من الحرائر بالقرابة والرضاعة. وبالله ﷾ التوفيق. فصل ولا يحل وطء المجوسيات بنكاح ولا ملك يمين لقول الله ﷿: ﴿وَلا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١]، ولا نكاح الأمة من أهل الكتاب لقول الله ﷿: ﴿مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ [النساء: ٢٥]، وإنما يحل نكاح الحرائر منهن لِقَوْلِهِ تَعَالَى: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ [المائدة: ٥]، ويحل وطء

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