Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/467)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

having the means to provide a free woman’s dowry and support her. Another view is that it means being able to provide her dowry, even if he cannot support her. The first view is sounder. There are also two views on whether already having a free wife constitutes sufficient means to preclude marriage to an enslaved woman. Allah—glorified and exalted is He—grants success.

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According to this position, there is also disagreement concerning a man who, lacking the requisite means, marries an enslaved woman and subsequently acquires those means. One view is that he must separate from the enslaved woman and marry a free woman. Another is that he may remain with her unless he marries a free woman, in which case he must separate from her. A third is that he may remain with her even if he marries a free woman, since his marriage to her was permissible when contracted. If, however, his fear of falling into sin ceases because he has married the enslaved woman, there is unanimous agreement that he need not separate from her.

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If a free man marries an enslaved woman while already married to a free woman, or marries a free woman while already married to an enslaved woman, then, according to the view permitting marriage to an enslaved woman without either condition, the free wife has no right to object, except according to the interpretation we have mentioned from Abū Ishāq al-Tūnisī. According to the view that this is permissible only when the two conditions Allah mentions in His Book are met, there are five positions:

The first is that the free woman may choose whether to remain in her own marriage, whether he married her while already married to the enslaved woman or married the enslaved woman while already married to her.

The second is that if he married the free woman while already married to the enslaved woman, the free woman may choose whether to remain in her own marriage. If he married the enslaved woman while already married to the free woman, the free woman may choose whether his marriage to the enslaved woman is to continue.

The third is that if he married the enslaved woman while already married to the free woman, the free woman may choose whether to remain in her own marriage. If he married the free woman while already married to the enslaved woman, she has no such choice, because she neglected to safeguard her own interests and ascertain her circumstances.

The fourth is that if he married the enslaved woman while already married to the free woman, his marriage to the enslaved woman must be annulled and is not permissible. If he married the free woman while already married to the enslaved woman, his marriage to the enslaved woman must likewise be annulled. This accords with the view that having a free wife constitutes sufficient means to preclude marriage to an enslaved woman.

The fifth is that if he married the enslaved woman while already married to the free woman, his marriage to the enslaved woman must be annulled. If he married the free woman while already married to the enslaved woman, his earlier marriage to the enslaved woman is not annulled, because it was permissible when contracted.

أن يجد صداق الحرة ويقدر على نفقتها، وقيل: بل هو أن يجد صداقا لها وإن عجز عن نفقتها، والأول أصح. واختلف أيضا في الحرة تكون تحته هل هي طول تمنعه من نكاح أمة أم لا على قولين وبالله ﷾ التوفيق. فصل واختلف أيضا على هذا القول إذا عدم الطول فتزوج أمة ثم وجد طولا، فقيل: إنه يفارق الأمة ويتزوج حرة، وقيل: يبقى معها إلا أن يتزوج حرة فيفارقها، وقيل: يبقى معها وإن تزوج حرة؛ لأنه قد تقدم تزويجه إياها بوجه جائز. وأما إن ذهب عنه خوف العنت بتزوج الأمة فليس عليه مفارقتها قولا واحدا. فصل فإذا تزوج الرجل الحر الأمة على الحرة أو الحرة على الأمة فأما على القول بإطلاق تزويج الأمة دون الشرطين فلا كلام للحرة في ذلك إلا على ما ذكرناه عن أبي إسحاق التونسي. وأما علي القول بأن ذلك لا يجوز إلا على الشرطين اللذين ذكرهما الله في كتابه ففي ذلك خمسة أقوال: أحدها: أن الحرة بالخيار في نفسها كانت هي المتزوجة على الأمة أو كانت الأمة هي المتزوجة عليها. والثاني: أنها إن كانت هي المتزوجة على الأمة كانت بالخيار في نفسها، وإن كانت الأمة هي المتزوجة عليها كانت بالخيار في الأمة. والثالث: أنه إن كانت الأمة هي الداخلة عليها فلها الخيار في نفسها، وإن كانت هي الداخلة على الأمة فلا خيار لها؛ لأنها تركت النظر لنفسها والتثبت في أمرها. والرابع: أنه إن كانت الأمة هي الداخلة عليها فسخ نكاحها ولم يجز، وإن كانت هي الداخلة على الأمة فسخ نكاح الأمة، وهو على القول! بأن الحرة طول يمنع من نكاح الأمة. والخامس: أنه إن كانت هي الداخلة على الحرة فسخ نكاح الأمة، وإن كانت الحرة هي الداخلة عليها لم يفسخ نكاح الأمة المتقدم؛ لأنه وقع بأمر جائز.