Section: It is permissible to practice 'azl with one's slave-woman without her permission. Imam Ahmad explicitly stated this. It is also the view of Malik, Abu Hanifah, and al-Shafi'i. This is because she has no right to intercourse, nor to the child; for this reason, she does not possess the right to demand division of time (qasm) or conjugal relations (fay'ah), so it follows that she does not possess the right to prevent 'azl, which is even more appropriate. He may not practice 'azl with his free wife except with her permission. Al-Qadi said: The apparent meaning of Ahmad's words implies that it is obligatory to seek the wife's permission for 'azl, though it is possible that it is merely recommended, because her right is to intercourse rather than to ejaculation, evidenced by the fact that the marital obligation is considered fulfilled by intercourse in cases of fay'ah and impotence ('unnah). There are two views among the Shafi'is regarding this. The first view is more appropriate, due to what was narrated from Umar, may Allah be pleased with him, who said: The Messenger of Allah (peace and blessings of Allah be upon him) forbade practicing 'azl with a free woman except with her permission. Narrated by Imam Ahmad in al-Musnad and Ibn Majah (60). This is also because she has a right concerning the child, and she suffers harm from 'azl, so it is not permitted except with her permission. As for his wife who is a slave-woman, it is possible that practicing 'azl with her without her permission is permissible, which is the view of al-Shafi'i, based on the implication (mafhum) of this hadith. Ibn 'Abbas said: The free woman is asked for permission, while the slave-woman is not asked. This is because there is harm upon him in the enslavement of his child, unlike the case of the free woman. It is also possible that it is not permissible except with her permission, because she is a wife who possesses the right to demand intercourse in cases of fay'ah, and the right to annulment (faskh) upon the inability to perform it due to impotence; therefore, abstaining from 'azl is part of that fulfillment, and it is not permissible without her permission, just like the free woman.
Section: If he practices 'azl with his wife or slave-woman, and she subsequently gives birth to a child, his lineage is established; this is because Abu Dawud (61) narrated from Jabir who said: A man from the Ansar came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: I have a slave-woman, and I have intercourse with her, but I dislike that she should become pregnant! He said: "Practice 'azl with her if you wish, for what is decreed for her will surely come to her." Abu Sa'id said: I used to practice 'azl with a slave-woman of mine, and she gave birth to the person dearest to me (62). And because the establishment of lineage is a ruling related to intercourse, ejaculation is not considered in it, as with other rulings.
Section: On the Etiquette of Intercourse. It is recommended to mention the Name of Allah (Tasmiyah) before it, due to the saying of Allah the Exalted: {And send forth [good] for yourselves} (63). 'Ata' said: This is the Tasmiyah at the time of intercourse. Ibn 'Abbas narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "If one of you, when approaching his wife, says: 'In the name of Allah, O Allah, keep us away from the Shaytan, and keep the Shaytan away from what You have provided us,' and a child is born between them, the Shaytan will never harm him." Agreed upon (64). It is disliked to be completely naked during intercourse, due to what 'Utbah ibn 'Abd (65) narrated, saying: The Messenger of Allah (peace and blessings of Allah be upon him) said: "When one of you approaches his wife, let him cover himself and not be naked like two donkeys," narrated by Ibn Majah (66). From 'Aishah, she said: When the Messenger of Allah (peace and blessings of Allah be upon him) entered the privy, he would cover his head, [and when he approached his wife, he would cover his head] (67). He should not have intercourse in a place where anyone can see them or hear their sound. He should not kiss or fondle her in the presence of people. Ahmad said: It does not please me unless he keeps all of this concealed. Al-Hasan said, regarding a man who has intercourse with his wife while another woman is listening, he said: They used to dislike it.
= It was also reported by Imam Ahmad in: al-Musnad 3/33, 51, 53. (60) Reported by Imam Ahmad in: al-Musnad 1/31. And Ibn Majah in: The Chapter on 'Azl, from the Book of Marriage. Sunan Ibn Majah 1/620. (61) In: The Chapter on What Was Said Regarding 'Azl, from the Book of Marriage. Sunan Abi Dawud 1/501. It was also reported by Muslim in: The Chapter on the Ruling of 'Azl, from the Book of Divorce. Sahih Muslim 2/1064. And Ibn Majah in: The Chapter on Decree (Qadar), from the Introduction. Sunan Ibn Majah 1/35. And Imam Ahmad in: al-Musnad 3/312, 386. (62) Reported by 'Abd al-Razzaq in: The Chapter on 'Azl with Slave-women, from the Book of Divorce. al-Musannaf 7/141.
فصل: ويجوزُ العَزْلُ عن أَمَتِه بغيرِ إذنِها. نصَّ عليه أحمدُ. وهو قولُ مالكٍ، وأبى حنيفةَ، والشَّافعىِّ؛ وذلك لأنَّه لا حَقَّ لها فى الوَطْءِ، ولا فى الولَدِ، ولذلك لم تَمْلِكِ المُطالبةَ بِالقَسْمِ ولا الفَيْئَةِ، فلَأَنْ لا تَمْلِكَ المَنْعَ مِنَ العزْلِ أوْلَى. ولا يعزلُ عن زَوْجتِه الحُرَّةِ إلَّا بإذْنِها. قال القاضى: ظاهرُ كلامِ أحمدَ وُجوبُ اسْتِئْذانِ الزَّوجةِ فى العَزْلِ، ويَحتملُ أَنْ يكونَ مُسْتَحَبًّا؛ لأنَّ حقَّها فى الوَطْءِ دُونَ الإِنْزالِ، بدليلِ أنَّه يَخْرُجُ به مِن الفَيْئَةِ، والعُنَّةِ. وللشَّافعيَّةِ فى ذلك وَجْهانِ. والأَوَّلُ أولى؛ لما رُوِىَ عن عمرَ، رَضِىَ اللَّهُ عنه، قال: نَهَى رسولُ اللَّهِ -صلى اللَّه عليه وسلم- أَنْ يُعْزَلَ عَنِ الحُرَّةِ إِلَّا بإذْنِها. رواه الإِمامُ أحمدُ، فى "المُسْنَدِ"، وابنُ ماجَه (٦٠). ولأنَّ لها فى الولدِ حقًّا، وعليها فى العَزْلِ ضرَرٌ، فلم يجُزْ إلَّا بإذْنِها. فأمَّا زوجتُه الأمَةُ، فيَحْتَمِلُ جَوازُ العَزْلِ عنها بغيرِ إذْنِها. وهو قولُ الشَّافعىِّ، اسْتِدْلالًا بمَفْهوم هذا الحديثِ. وقال ابنُ عبَّاسٍ: تُسْتأذَنُ الحُرَّةُ، ولا تُسْتأذَنُ الأمَةُ. ولأنَّ عليه ضَررًا فى اسْتِرْقاقِ وَلَدِه، بخلافِ الحُرَّةِ. ويَحْتَمل أَنْ لا يجوزَ إِلَّا بإذْنِها؛ لأنَّها زوجةٌ تَمْلِكُ المطالبةَ بالوَطْءِ فى الفَيْئَةِ، والفَسْخَ عندَ تَعذُّرِه بالعُنَّةِ، وتَرْكُ العزْلِ من تَمامِه، فلم يَجُزْ بغيرِ إذْنِها، كالحُرَّةِ.
فصل: فإنْ عزلَ عن زوجتِه أو أُمتِه، ثمَّ أتتْ بولدٍ، لَحِقَه نسبُه؛ لما رَوى أبو داودَ (٦١)، عن جابرٍ، قال: جاء رجلٌ مِنَ الأنْصارِ إلى رسولِ اللَّهِ -صلى اللَّه عليه وسلم-، فقال: إنَّ لى جاريةً، وأنا أطُوفُ عليها، وأنا أكْرَهُ أَنْ تَحْمِلَ! فقال: "اعْزِلْ عَنْهَا إنْ شِئْتَ، فَإِنَّهُ سَيَأتِيْهَا مَا قُدِّرَ لَهَا". وقال أبو سعيد: كنتُ أعْزِلُ عن جاريةٍ لى، فولَدتْ أحبَّ النَّاسِ إلَىَّ (٦٢). ولأنَّ لُحوقَ النَّسَبِ حُكْمٌ يتعلَّقُ بالوَطْءِ، فلم يُعْتَبَرْ فيه الإِنْزالُ، كسائرِ
= كما أخرجه الإِمام أحمد، فى: المسند ٣/ ٣٣، ٥١، ٥٣.(٦٠) أخرجه الإِمام أحمد، فى: المسند ١/ ٣١. وابن ماجه، فى: باب العزل، من كتاب النكاح. سنن ابن ماجه ١/ ٦٢٠.(٦١) فى: باب ما جاء فى العزل، من كتاب النكاح. سنن أبى داود ١/ ٥٠١.كما أخرجه مسلم، فى: باب حكم العزل، من كتاب الطلاق. صحيح مسلم ٢/ ١٠٦٤. وابن ماجه، فى: باب فى القدر، من المقدمة. سنن ابن ماجه ١/ ٣٥. والإِمام أحمد، فى: المسند ٣/ ٣١٢، ٣٨٦.(٦٢) أخرجه عبد الرزاق، فى: باب العزل عن الإماء، من كتاب الطلاق. المصنف ٧/ ١٤١.
