[Machine] Among women, there are those who have husbands, and this is because Allah has prohibited adultery. Al-Shafi'i, may Allah have mercy on him, argued that women who have husbands are prohibited from intimacy with anyone other than their husbands. The exception, as mentioned in the verse "except from those [captives] that your right hands possess" [Quran 4:24], is limited to female slaves. This is because the Prophet, ﷺ , chose Birrah when she was freed, in the presence of her husband, and their separation did not occur through divorce. Birrah's ownership ended when she was sold and then freed, so this ending has two meanings, and it was not a divorce. He said, "If the husband's ownership does not end, then the vagina of a wife does not become permissible with the end of ownership, and if it is not sold, it does not become permissible with the right hand's ownership until her husband divorces her." In the past, those who said this were Umar ibn Al-Khattab, Uthman ibn Affan, Ali ibn Abi Talib, Abdul Rahman ibn Awf, and Ibn Umar, and they said that marriage after purchase is valid. Some who said that the sale of a female slave is divorce were Abdullah ibn Mas'ud, Ubay ibn Ka'b, Imran ibn Husayn, Jabir ibn Abdullah, Ibn Abbas, and Anas ibn Malik. The sheikh, may Allah have mercy on him, said that it seems that they have overgeneralized it to include the female slave, and the hadith of Birrah prohibits this analogy. Then there is consensus that whoever marries his female slave does not possess her in a sexual sense while he possesses her with his right hand. And this is the meaning of Al-Shafi'i's statement, may Allah have mercy on him.  

مِنَ النِّسَاءِ هُنَّ ذَوَاتُ الْأَزْوَاجِ وَيَرْجِعُ ذَلِكَ إِلَى أَنَّ اللهَ حَرَّمَ الزِّنَا وَاسْتَدَلَّ الشَّافِعِيُّ رَحِمَهُ اللهُ فِي أَنَّ ذَوَاتِ الْأَزْوَاجِ مِنَ الْإِمَاءِ يَحْرُمْنَ عَلَى غَيْرِ أَزْوَاجِهِنَّ وَأَنَّ الِاسْتِثْنَاءَ فِي قَوْلِهِ {إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ} [النساء 24] مَقْصُورٌ عَلَى السَّبَايَا بِأَنَّ السُّنَّةَ دَلَّتْ عَلَى أَنَّ الْمَمْلُوكَةَ غَيْرَ الْمَسْبِيَّةِ إِذَا بِيعَتْ أَوْ أُعْتِقَتْ لَمْ يَكُنْ بَيْعُهَا طَلَاقًا لِأَنَّ النَّبِيَّ ﷺ خَيَّرَ بَرِيرَةَ حِينَ عَتَقَتْ فِي الْمُقَامِ مَعَ زَوْجِهَا وَفِرَاقِهِ وَقَدْ زَالَ مِلْكُ بَرِيرَةَ بِأَنْ بِيعَتْ فَأُعْتِقَتْ فَكَانَ زَوَالُهُ لِمَعْنَيَيْنِ وَلَمْ يَكُنْ ذَلِكَ فُرْقَةً قَالَ فَإِذَا لَمْ يَحِلَّ فَرْجُ ذَوَاتِ الزَّوْجِ بِزَوَالِ الْمِلْكِ فَهِيَ إِذَا لَمْ تُبَعْ لَمْ تَحِلَّ بِمِلْكِ يَمِينٍ حَتَّى يُطَلِّقَهَا زَوْجُهَا قَالَ فِي الْقَدِيمِ وَمِمَّنْ قَالَ ذَلِكَ عُمَرُ بْنُ الْخَطَّابِ وَعُثْمَانُ بْنُ عَفَّانَ وَعَلِيُّ بْنُ أَبِي طَالِبٍ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَابْنُ عُمَرَ رَضِيَ اللهُ تعالى عَنْهُمْ قَالُوا نِكَاحُ الزَّوْجِ بَعْدَ الشِّرَاءِ ثَابِتٌ قَالَ وَمِمَّنْ قَالَ بَيْعُ الْأَمَةِ طَلَاقُهَا عَبْدُ اللهِ بْنُ مَسْعُودٍ وَأُبَيُّ بْنُ كَعْبٍ وَعِمْرَانُ بْنُ حُصَيْنٍ وَجَابِرُ بْنُ عَبْدِ اللهِ وَابْنُ عَبَّاسٍ وَأَنَسُ بْنُ مَالِكٍ ؓ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَكَأَّنَهُمْ قَاسُوهَا عَلَى الْمَسْبِيَّةِ وَحَدِيثُ بَرِيرَةَ يَمْنَعُ مِنْ هَذَا الْقِيَاسِ ثُمَّ الْإِجْمَاعُ أَنَّ مَنْ زَوَّجَ أَمَتَهُ لَمْ يَمْلِكْ وَطْئَهَا وَهِيَ مِمَّا مَلَكَتْ يَمِينُهُ وَهَذَا مَعْنَى قَوْلِ الشَّافِعِيِّ رَحِمَهُ اللهُ