«قال رسول الله صلي الله عليه وسلم (أيُّما رَجُلٍ كانت له جاريةٌ فأدَّبَها، فأحسَنَ تأديبَها، وعلَّمَها فأحسَنَ تعليمَها، ثم أعتَقَها وتزوَّجَها، فله أجرانِ)1- زواج رسول الله صلي الله عليه وسلم من السيدة صفية بنت حُيي - رضي الله عنها
أولاً: من هي صفية بنت حُيي؟
هي صفيّة بنتُ حُيَيّ بن أخطّب بن سعية بن ثعلبة بن عبيد بن كعب بن الخزرج ابن أبي حبيب بن النّضير بن النحام بن ناخوم وقيل إنّ اسمه ينخوم وقيل نخوم. وهي من بني إسرائيل من سبط، لاوي بن يعقوب عليه السّلام، أمّا أمّ صفيّة رضي الله عنها، فهي برّة بنت سموأل، وقد كانت صفيّة -رضي الله عنها- امرأةً جميلةً نبيهةً سيّدةً من سيّدات قومها ومن أعقلهن.
ثانياً: قصة أسر صفية – رضي الله عنها عند المسلمين
بعد أن انتهى يوم خيبر، وأجلى رسول الله -صلّى الله عليه وسلّم-يهود بني النّضير من المدينة ذهب خلق كثير منهم إلى خيبر، وكان في خيبر رجلٌ يقال حييّ بن أخطب، وهو والد أمّ المؤمنين صفيّة وكانت إذ ذاك طفلةً صغيرةً لمّا تكبر بعدُ، فلمّا كبُرَت وتزوّجت نقض أهل خيبر عهدهم مع رسول الله -صلّى الله عليه وسلّم- وخانوا دولة المسلمين فجاءهم رسول الله صلّى الله عليه وسلّم، فحاصرهم حتّى تمكّن منهم فلمّا تمّ لرسول الله -صلّى الله عليه وسلّم- فتحُ حصن بني أبي الحقيق وقعت صفيّة بنت حيي في السّبي، فجاء بها بلال بن رباح -رضي الله عنه- وبأخرى معها، فمرّ بجانب قتلى من قتلى اليهود، فلمّا رأت المرأة التي مع صفيّة القتلى صاحت، ورمت على وجهها التراب، فلما رأى النّبيّ -صلى الله عليه وسلم- ذاك المنظر أمر بإبعاد المرأة وألقى على صفيّة رداءه وقال لبلال: "أنُزعَت منك الرّحمة يا بلال حين تمرّ بامرأتين على قتلاهما؟
ولمّا وزّع النّبيّ -صلّى الله عليه وسلّم- الغنائم على المسلمين
كانت صفيّة -رضي الله عنها- أوّل الأمر مغنمًا لدحية الكلبيّ رضي الله عنه، فجاء رجل من الصّحابة وقال للنّبيّ -صلّى الله عليه وسلّم- إنّ صفيّة لا تصحّ إلّا لرسول الله صلّى الله عليه وسلّم، فهي كريمة من سيّدات القوم، فأخذها رسول الله -صلّى الله عليه وسلّم- من دحية الكلبيّ رضي الله عنه وأعطاه غيرها من السبايا اللاتي وقعن في قبضة المسلمين ذاك اليوم
هل تزوجت السيدة صفية من رسول الله بالرغم من عدم رضاها؟
لا، بل خُيرت بين زواجها من النبي أو البقاء على دينها، فشرح الله صدرها للإسلام والبقاء مع النّبيّ صلّى الله عليه وسلّم
زواج النبي من صفية بنت حيي
كيف كان تعامل النّبيّ -صلّى الله عليه وسلّم- مع صفيّة بنت حييّ رضي الله عنها؟ لمّا قبلت صفيّة -رضي الله عنها- بأن تدخل دين رسول الله -صلّى الله عليه وسلّم- طلبها لنفسه، فقبلت وأم بلالَ بن رباح -رضي الله عنه- بأن يبسط قطعًا من جلد فبُسطت، ثمّ أحضر شيئًا من تمرٍ وسمنٍ وأقط: الذي هو الجميد، ودعا المسلمين ليصيبوا من الطّعام فأصابوا، وكانت هذه وليمته -صلّى الله عليه وسلّم- على صفيّة.
كيف تعامل رسول الله صلي الله عليه وسلم مع السيدة صفية؟
1- كان بعض الصّحابة يرون رسول الله -صلّى الله عليه وسلّم- قائدَهُم يجعل ركبته على الأرض جانب بعيره فيجعلها سلّمًا لتصعد صفيّة -رضي الله عنها- إلى الرّاحلة
2-وكان -صلّى الله عليه وسلّم- يجعل صفيّة خلفه في عباءة إذا صعدت إلى بعيره.
زواج السيدة سرين بنت شمعون القبطية إلي حسان بن ثابت – رضي الله عنه وأرضاه
من هي؟
هي سيرين أخت مارية القبطية أهداهما المقوقس صاحب الإسكندرية إلى النبي صلى الله عليه وسلم، فتزوج النبي مارية وهي أم ابنه إبراهيم عليه السلام الذي تُوفي وعمره سنة ونصف تقريبا، ووهب سيرين (اختها) لحسان بن ثابت: فأنجبت له ابنه عبد الرحمن بن حسان.
روى عنها ابنها عبد الرحمن أنها قالت
حضر إبراهيم بن النبي صلى الله عليه وسلم الموت فرأيت رسول الله صلى الله عليه وسلم كلما صحت أنا وأختي نهانا عن الصياح وغسله الفضل بن العباس ورسول الله والعباس على سرير ثم حمل فرأيته جالسا على شفير القبر ونزل في قبره الفضل والعباس وأسامة وكسفت الشمس يومئذ، فقال الناس: كسفت لموت إبراهيم! فقال رسول الله صلى الله عليه وسلم: لا تكسف لموت أحد ولا لحياتهه.
3- قصة مغيث وبريرة (جواز تزوج المرأة الحرة من عبد)
مغيث زوج بريرة (كان عبد) وهي كانت أمه فتحررت ورفضت الرجوع إليه
ثبت ذكره في صحيح البُخارِيّ من طريق خالد الحداء، عَن عكرمة أن زوج بريرة كان عبدا يُقَالُ لَهُ: مغيث كأني أنظر إليه يطوف خلفها يبكي ودموعه تسيل على لحيته فقال النَّبيّ صَلى الله عَلَيه وسَلم ألا تعجب من حب مغيث بريرة ومن بغض بريرة مغيثا الحديث...".
وأخرج البغوي مثله من طريق قتادة
عَن عكرمة وجاءت تسميته من حديث عائشة فأخرج التِّرمِذيّ من طريق سفيان الثوري، عَن منصور، عَن إبراهيم، عَن الأَسود، عَن عائشة أنها أرادت أن تشتري بريرة، وكان اسم زوجها مغيثا، وكان مولى فخيرها رسول الله صَلى الله عَلَيه وسَلم فاختارت فراقه، وكان يحبها، وكان يمشي في طرق المدينة وهو يبكي واستشفع إليها برسول الله صَلى الله عَلَيه وسَلم فقالت أتأمر قال لا بل أشفع قالت لا أريده.
تعليق علي القصة
كانت عبدة فتحررت، وعندما عرض عليها زوجها وكان لا يزال عبداً رفضته لا لأنه عبد ولكن كراهية المرأة للرجل، ولكن شفع الرسول صلي الله عليه وسلم لرجوعها لزوجها دلالة علي تزوج المرأة الحرة من عبد (حلال)
. بعض أحكام زواج العبد أو الأمه
العبد يتزوج باثنين فقط عكس الرجل الحُر
عن عمر رضي الله عنه قال لا يتزوج العبد أكثر من اثنتين ولأن الرق مؤثر في تنصيف ما كان متعددا في نفسه كالجلدات في الحدود وعدد الطلاق وأقراء العدة ، وهذا لأن ملك النكاح مبني على الحل الذي يصير به أهلا للنكاح ، وذلك الحل يتسع بزيادة الفضيلة ويتضيق بنقصان الحال .
التزوج بإثنين يجوز من الحرة أو الأمه
هل يجوز للحُر أن يتزوج الأمه؟
ا يجوز للحر أن يتزوج الأمة بشرطين
الأول: عدم القدرة علي الزواج من حرة
وهو ألا يستطيع نكاح حرة مسلمة
الثاني: خوف العنت، وهو خوف الوقوع في الحرام
قال ابن قدامة -رحمه الله- في المغني: وهذا قول عامة العلماء، لا نعلم بينهم اختلافًا فيه، والأصل فيه
قول الله سبحانه
وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُمْ مِنْ بَعْضٍ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلا مُتَّخِذَاتِ أَخْدَانٍ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ [النساء:25]، والصبر عنها مع ذلك خير وأفضل؛ لقول الله تعالى: وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْ [النساء:25]
الثالث: عند الشافعي: إن قدر على نكاح كتابية محصنة عفيفة، لم يحل له نكاح الأمة
وإنما شدد الشرع في ذلك؛ لما يترتب عليه من استرقاق الولد، فإن الولد يتبع أمّه في الحرية، أو الرق
هل تتزوج المرأة الحُرة (العبد)؟
يجوز ولكنه لا يفي بشرط من شروط النكاح ألا أنه: ليس كفؤ لها
المرأة الحرة لا يكافئها العبد، على الصحيح من قولي العلماء؛ لأن النبي صلى الله عليه وسلم خير بريرة حين عتقت تحت عبد، فإذا ثبت الخيار بالحرية الطارئة، فثبوته بالحرية المقارنة أولى، ولأن نقص الرِّق كبير، وضرره بيّن، فإنه مشغول عن امرأته بحقوق سيده، ولا ينفق نفقة الموسرين، ولا ينفق على ولده، وهو كالمعدوم بالنسبة إلى نفسه
قال ابن قدامة
ولا يمنع صحة النكاح، فإن النبي صلى الله عليه وسلم: قال لبريرة لو راجعتيه، قالت: يا رسول الله اتأمرني؟ قال: إنما أنا شفيع، قالت: فلا حاجة لي فيه. رواه البخاري. ومراجعتها له ابتداء النكاح، فإنه قد انفسخ نكاحها باختيارها، ولا يشفع إليها النبي صلى الله عليه وسلم في أن تنكح عبدًا إلا والنكاح صحيح.
هل ابن الأمه: حراً أم عبداً؟
يكون ابن الأمه (حراً) في الحالات التالية
الحالة الأولى
أن يكون من سيد الأمة ، أي : إذا وطئ السيد الحر أمته ، فولدت منه ، أصبح ولدها منه حرًّا ، ونُقل الإجماع على ذلك قَالَ أَبُو هُرَيْرَةَ قال صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تَلِدَ الْأَمَةُ رَبَّهَا)، وقَالَ أَبُو عُمَرَ بن عبد البر : " أَجْمَعَ عُلَمَاءُ الْمُسْلِمِينَ بِأَنَّ وَلَدَ الْحُرِّ مِنْ سُرِّيَّتِهِ : تَبَعٌ لَهُ ، لَا لِأُمُّهِ، وَأَنَّهُ حُرٌّ مِثْلُهُ " انتهى من "الاستذكار" (7/ 439)"
الحالة الثانية
إذا كان من وطء شبهة من حر، وكذلك لو كانت أمه رقيقة ووطئها حر بشبهة ، فإنه يكون حرًّا .
الحالة الثالثة
ولد المغرور ، وهو من تزوج امرأة على أنها حرة فإذا هي أمة ، فهذا غش ولذا ابنها حر وليس عبد
الحالة الرابعة
وكذلك لو كانت أمه رقيقة ، واشتُرط على مالكها أن أولادها أحرار ، فإنه يكون حرًا " انتهى من "الشرح الممتع" (14/ 137)
يكون ابن الأمه عبداً لسيد أمه (الأمه) في هذه الحالة
"الموسوعة الفقهية الكويتية " (23/ 13): " ولد الأمة من غير سيدها : يتبع أمه في الرق ، سواء أكان أبوه حرا أم عبدًا ، وهو رقيق لمالك أمه ؛ لأن ولدها من نمائها ، ونماؤها لمالكها ، وللإجماع .
قال ابن حزم
" وَاتَّفَقُوا أَن ولد الأمة من زَوجهَا : عبد لسَيِّد أمه " انتهى من "مراتب الإجماع" (ص: 55)
وقال شيخ الإسلام ابن تيمية
" إذا تزوج الرجل المرأة ، وعلم أنها مملوكة ، فإن ولدها منه مملوك لسيدها ، باتفاق الأئمة " انتهى من "مجموع الفتاوى" (31 /376) وذلك ؛ لأن ولدها من نمائها ، ونماؤها لمالكها .
قال شيخ الإسلام ابن تيمية
" وذلك ؛ لأن الْوَلَدَ يَتْبَعُ أَبَاهُ فِي النَّسَبِ وَالْوَلَاءِ ، وَيَتْبَعُ أُمَّهُ فِي الْحُرِّيَّةِ وَالرِّقِّ " انتهى من "مجموع الفتاوى" لابن تيمية (31 /376).
---------------------------------------------The Messenger of God, may God bless him and grant him peace, said: “Any man who has a female slave, behave her and educates her well, teaches her and teaches her well, then frees her and marries her, he will have two rewards.1- The marriage of the Messenger of God, may God bless him and grant him peace, to Mrs. Safiyya bint Huyayy - may God be pleased with her
First: Who is Safiyya bint Huyayy?
She is Safiyya bint Huyayy bin Akhtab bin Sa'ya bin Tha'laba bin Ubaid bin Ka'b bin Al-Khazraj bin Abi Habib bin Al-Nadir bin Al-Nahham bin Nakhum, and it was said that his name was Yankhum and it was said Nakhum. She is from the Children of Israel from the tribe of Levi bin Jacob, peace be upon him. As for Safiyya's mother, may Allah be pleased with her, she is Barra bint Samual, and Safiyya - may Allah be pleased with her - was a beautiful, intelligent, lady of her people and one of the most intelligent of them.
Second: The story of Safiyyah’s captivity - may God be pleased with her - among the Muslims
After the day of Khaybar ended, and the Messenger of God - may God bless him and grant him peace - expelled the Jews of Banu Nadir from Medina, many of them went to Khaybar. There was a man in Khaybar called Huyayy ibn Akhtab, who was the father of the Mother of the Believers Safiyyah, and she was then a young girl who had not yet grown up. When she grew up and got married, the people of Khaybar broke their covenant with the Messenger of God - may God bless him and grant him peace - and betrayed the state of the Muslims. The Messenger of God - may God bless him and grant him peace - came to them and besieged them until he was able to defeat them. When the Messenger of God - may God bless him and grant him peace - had completed the conquest of the fortress of Banu Abi al-Haqiq, Safiyyah bint Huyayy fell into captivity. Bilal ibn Rabah - may God be pleased with him - brought her and another woman with her. He passed by some of the dead Jews. When the woman who was with Safiyyah saw the dead, she cried out and threw dirt on her face. When the Prophet - may God bless him and grant him peace - saw Upon him be peace - that scene he ordered the woman to be removed and threw his cloak over Safiyyah and said to Bilal: “Has mercy been taken away from you, Bilal, when you pass by two women by who were killed?
When the Prophet - may God bless him and grant him peace - distributed the spoils among the Muslims,
Safiyyah - may God be pleased with her - was initially the spoils of Dihya al-Kalbi - may God be pleased with him - then a man from the Companions came and said to the Prophet - may God bless him and grant him peace - that Safiyyah is only suitable for the Messenger of God - may God bless him and grant him peace - as she is a noble lady among the women of the people, so the Messenger of God - may God bless him and grant him peace - took her from Dihya al-Kalbi - may God be pleased with him - and gave him other captives who had fallen into the hands of the Muslims that day
Did Lady Safiyyah marry the Messenger of God despite her disapproval?
No, rather she was given the choice between marrying the Prophet or remaining in her religion, so Allah opened her heart to Islam and remaining with the Prophet, may Allah bless him and grant him peace
The Prophet's Marriage to Safiyyah bint Huyayy
How did the Prophet, may Allah bless him and grant him peace, deal with Safiyyah bint Huyayy, may Allah be pleased with her? When Safiyyah, may Allah be pleased with her, agreed to enter the religion of the Messenger of Allah, may Allah bless him and grant him peace, he asked for her for himself, so she accepted and instructed Bilal ibn Rabah, may Allah be pleased with him, to spread out pieces of leather, so they were spread out, then he brought some dates, ghee and curd, which is jameed, and invited the Muslims to eat from the food, so they ate, and this was his feast, may Allah bless him and grant him peace, for Safiyyah.
Marriage of Lady Sirin bint Shamoon al-Qibtiyya to Hassan ibn Thabit - may Allah be pleased with him
Who is she?
She is Sirin, the sister of Maria al-Qibtiyya, who was given as a gift by al-Muqawqis, the ruler of Alexandria, to the Prophet, may God bless him and grant him peace. The Prophet married Maria, who was the mother of his son Ibrahim, peace be upon him, who died at the age of about a year and a half. He gave Sirin (her sister) to Hassan ibn Thabit, and she bore him his son Abd al-Rahman ibn Hassan.
Her son Abd al-Rahman narrated that she said
Ibrahim, the son of the Prophet, may God bless him and grant him peace, was dying, so I saw the Messenger of God, may God bless him and grant him peace, whenever my sister and I cried out, he forbade us from crying. Al-Fadl ibn al-Abbas washed him, and the Messenger of God and al-Abbas were on a bed, then he was carried and I saw him sitting on the edge of the grave, and al-Fadl, al-Abbas, and Usama descended into his grave. The sun was eclipsed that day, so the people said: It was eclipsed for the death of Ibrahim! The Messenger of God, may God bless him and grant him peace, said: No eclipse is caused by the death or life of anyone.
3- The story of Mughith and Barira (the permissibility of a free woman marrying a slave)
Mughith was Barira’s husband (he was a slave) and she was his mother, so she was freed and refused to return to him
It was proven in Sahih Al-Bukhari through Khalid Al-Hadaa, from Ikrimah that Barira’s husband was a slave called Mughith, as if I see him walking behind her crying and his tears running down his beard, so the Prophet, may God bless him and grant him peace, said, “Aren’t you amazed at Mughith’s love for Barira and at Barira’s hatred for Mughith?” The hadith...
Al-Baghawi narrated something similar through Qatada
from Ikrimah, and his name came from the hadith of Aisha, so Al-Tirmidhi narrated through Sufyan Al-Thawri, from Mansour, from Ibrahim, from Al-Aswad, from Aisha that she wanted to buy Barira, and her husband’s name was Mughith, and he was a freed slave, so the Messenger of God, may God bless him and grant him peace, gave her the choice, so she chose to separate from him, and he loved her. He was walking in the streets of the city crying and he interceded for her through the Messenger of Allah, may Allah bless him and grant him peace, so she said: Do you command me? He said: No, I will intercede. She said: I do not want him.
A comment on the story
She was a slave and was freed, and when her husband, who was still a slave, proposed to her, she refused him, not because he was a slave, but because women hated men. However, the Messenger of Allah, may Allah bless him and grant him peace, interceded for her to return to her husband, indicating that a free woman can marry a slave (lawfully).
Some rulings on the marriage of a slave or a female slave
A slave may only marry two women, unlike a free man
On the authority of Omar, may God be pleased with him, he said: A slave may not marry more than two women, and because slavery has an effect on halving what was multiple in itself, such as lashes in the limits, the number of divorces, and the waiting periods. This is because the ownership of marriage is based on the solution by which he becomes eligible for marriage, and that solution expands with the increase of virtue and narrows with the decrease of the condition.
Marrying two women: It is permissible to marry a free woman or a slave woman.
Is it permissible for a free man to marry a slave woman? It is permissible for a free man to marry a slave girl under two conditions
The first: the inability to marry a free woman
Which is not able to marry a free Muslim woman
The second: the fear of hardship, which is the fear of falling into sin
Ibn Qudamah - may Allah have mercy on him - said in Al-Mughni: This is the opinion of most scholars, we do not know of any difference between them in this regard, and the basic principle in this is
Allah says
﴿ وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُم ۚ بَعْضُكُم مِّن بَعْضٍ ۚ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ﴾[ سورة النساء: 25]
And whoever among you is not able to marry free, believing women, then from those whom your right hands possess of believing girls. And Allah knows best about your faith. You are from one another. So marry them with the permission of their people And give them their due compensation according to what is acceptable, while they are chaste, not fornicators or taking lovers. But when they are chaste, if they commit an immorality, upon them is half of that which is upon chaste women of punishment. That is for him among you who fears hardship. [An-Nisa’: 25]
and being patient with her despite that is better and preferable; because Allah the Most High said: And that you be patient is better for you [An-Nisa’: 25]
Third: According to Ash-Shafi’i: If he is able to marry a chaste, free woman of the People of the Book, then it is not permissible for him to marry a slave woman.
The Shari’ah is strict in that regard; Because it results in the enslavement of the child, the child follows his mother in freedom or slavery.
Can a free woman marry a slave?
It is permissible, but he does not fulfill one of the conditions of marriage, except that he is not her equal.
A free woman is not equal to a slave, according to the correct opinion of the scholars; because the Prophet, may God bless him and grant him peace, gave Barrah the choice when she was freed under a slave, so if the option is established by temporary freedom, then establishing it by comparative freedom is more appropriate, and because the deficiency of slavery is great, and its harm is clear, as he is busy with the rights of his master from his wife, and does not spend the expenses of the wealthy, and does not spend on his children, and he is like a non-existent person in relation to himself.
Ibn Qudamah said
It does not prevent the validity of the marriage, because the Prophet, may God bless him and grant him peace, said to Barrah: If you take him back, she said: O Messenger of God, do you command me? He said: I am only an intercessor, she said: I have no need of him. Narrated by Al-Bukhari. And her taking him back is the beginning of the marriage, because her marriage was dissolved by her choice, and the Prophet, may God bless him and grant him peace, does not intercede for her to marry a slave unless the marriage is valid.
Is the son of the slave: free or a slave? The son of a slave woman is (free) in the following cases:
The first case
That he is from the master of the slave woman, i.e. if the free master has intercourse with his slave woman and she gives birth to him, then her child from him becomes free, and the consensus on that was transmitted. Abu Hurayrah said that the Messenger of Allah (blessings and peace of Allah be upon him) said: (One of the signs of the Hour is that the slave woman will give birth to her master), and Abu Umar ibn Abd al-Barr said: “The scholars of the Muslims agreed that the child of a free man from his concubine is dependent on him, not on his mother, and that he is free like him.” End quote from “Al-Istidhkar” (7/439)
The second case
If he is from A free man having intercourse with a woman on suspicion, and also if his mother was a slave and a free man had intercourse with her on suspicion, then he is free.
The third case
The child of the deceived, which is the one who married a woman on the basis that she was free, but when she was a slave, then this is fraud, and therefore her son is free and not a slave.
The fourth case
And also if his mother was a slave, and it was stipulated to her owner that her children were free, then he is free. End of “Al-Sharh Al-Mumti’” (14/
The son of the slave woman is a slave to the master of his mother (the mother) in this case
"The Kuwaiti Encyclopedia of Jurisprudence" (23/13): "The child of a slave woman from someone other than her master: follows his mother in slavery, whether his father is free or a slave, and he is a slave to his mother's owner; because her child is from her upbringing, and her upbringing is for her owner, and according to consensus.
Ibn Hazm said
"And they agreed that the child of a slave woman from her husband: is a slave to the master of his mother." End of "Maratib al-Ijma" (p. 55)
And Sheikh al-Islam Ibn Taymiyyah said
"If a man marries a woman, and he knows that she is owned, then her child from him is owned by her master, according to the consensus of the imams." End of "Majmu' al-Fatawa" (31/376) This is because her child is from her upbringing, and her upbringing is for her owner.
Sheikh al-Islam Ibn Taymiyyah said
"And that; Because the child follows his father in lineage and loyalty and follows his mother in freedom and slavery. End quote from “Majmoo’ al-Fatawa” by Ibn Taymiyyah (31/376).
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