such as mattresses and utensils, it is between them. This applies equally whether they are in their possession by way of observation or by way of legal presumption, and whether they differ during the state of marriage or after the separation, and whether they themselves differ or their heirs—or one of them and the heirs of the other—differ. Ahmad said, in a narration reported by the group, including Yaqub ibn Bakhtan, regarding a man who divorces his wife or dies, and the woman claims the household goods: what is appropriate for men belongs to the man, what is of the women's goods belongs to the women, and what is reasonably suitable for both men and women is between them. If the goods are in the possession of someone else, then whoever brings forward evidence, it is given to him. If neither of them has evidence, lots are drawn between them, and whoever wins the draw takes an oath and is given the goods. He also said, in a narration by Muhanna: Likewise, if they differ and one of them is a slave. This is the opinion of al-Thawri and Ibn Abi Layla. Al-Qadi said: This is only in cases where their possession is by way of legal presumption. As for what is in the possession of one of them by way of observation, it belongs to him along with his oath. If it is in both their possessions, it is divided between them in halves, whether it is appropriate for both of them or for only one of them. This is the opinion of Abu Hanifa and Muhammad ibn al-Hasan, except that they both said: what is appropriate for both of them, and their possession is over it by way of legal presumption, the statement therein is the statement of the man along with his oath. If one of them and the heirs of the other differ, the statement is the statement of the one who denies among them, because possession by way of observation is stronger than possession by way of legal presumption, evidenced by the fact that if a tailor and a homeowner were to dispute over a needle and scissors, they would belong to the tailor. Abu Yusuf said: The statement is the statement of the woman regarding what it is the custom to be the amount of her trousseau. Malik said: What is appropriate for each of them individually belongs to him, and what is appropriate for both of them belongs to the man, whether it is in their possession by way of observation or by way of legal presumption; because the house belongs to the man, and his possession over it is stronger, as he is responsible for the residence. Al-Shafi'i, Zufar, and al-Batti said: Everything in the house is between them in halves, and each of them takes an oath regarding his half and takes it. Something similar was narrated from Abdullah ibn Mas'ud, may Allah be pleased
(3) In M: "la-ha" (for her). (4) In M there is an addition: "idha" (if). (5) Omitted from: B. (6) In the original: "al-baqi" (the remainder). (7) In A: "yasluh" (is appropriate).
كالمفارِشِ، والأَوانِى، فهو بينهما، وسَواءٌ كان فى أيْدِيهما مِنْ طَرِيقِ المُشَاهَدَةِ، أَوْ مِنْ طَريقِ الحُكْمِ، وسَواءٌ اخْتَلَفا فى حالِ الزَّوْجِيَّةِ، أو بعدَ البَيْنُونَةِ، وسواءٌ اخْتَلَفا، أو اخْتَلَفَ وَرَثَتُهما، أو أحَدُهما ووَرَثةُ الآخَرِ. قال أحمدُ، فى رِوَاية الجماعةِ؛ منهم يَعْقُوبُ ابنُ بَخْتانَ، فى الرجلِ يُطَلِّقُ زَوْجَتَهُ، او يَمُوتُ، فتَدَّعِى الْمَرْأَةُ المتاعَ: فما كان يَصْلُحُ لِلرِّجالِ، فهو لِلرّجلِ، وماكان مِنْ مَتاعِ النِّساءِ، فهو لِلنساءِ، وما اسْتَقامَ ان يَكُونَ بينَ الرِّجالِ والنِّساءِ، فهو بينهما. وِإنْ كان الْمَتَاعُ على يَدَىْ غيرِهما، فمنْ أقام البَيِّنَةَ، دُفِعَ إِليه، وِإنْ لم تَكُنْ لهما (٣) بَيِّنَةٌ، أُقْرِعَ بينَهما، فَمَنْ كانَتْ له الْقُرْعَةُ، حَلَفَ وأُعْطِىَ المَتاعَ. وقال، فى رِوَايةِ مُهَنَّا: وكذلك إنِ اخْتَلَفا، وأحَدُهما مَمْلوكٌ. وبهذا قال الثَّوْرِىُّ، وابنُ أبى لَيْلَى. وقال القاضى: هذا إِنَّما هو فِيما (٤) كانَتْ أيْديهما عليه مِنْ طَرِيقِ الحُكْمِ، أمَّا ما كان فى يَدِ أحَدِهما مِنْ طَرِيقِ المُشاهَدَةِ، فهو له مع يَمِينِهِ. وإِنْ كان فى أَيْدِيهما، قُسِمَ بينَهما نِصْفَيْنِ، سَواءٌ كان يَصْلُحُ لهما، أو لِأَحَدِهما. وهذا قَوْلُ أبى حنيفَةَ، ومحمدِ بنِ الحسنِ، إِلَّا أنَّهما قالا: ما يَصْلُحُ لهما، وَيَدُهما عليه مِنْ طَرِيقِ الحُكْمِ، فالقَوْلُ فيهِ (٥) قَوْلُ الرجلِ مع يَمِينِهِ. وِإذا اخْتَلَفَ أحَدُهُما ووَرَثَةُ الآخَرِ، فالقَوْلُ قَوْلُ النَّافِى (٦) منهما؛ لأَنَّ الْيَدَ المُشاهَدَةَ أَقْوَى مِن الْيَدِ الحُكْمِيَّةِ، بِدَليلِ أَنَّهُ لو تَنازَعَ الخَيَّاطُ وصاحِبُ الدَّارِ فى الإِبْرَةِ والْمِقَصِّ، كانَتْ لِلْخَيَّاطِ. وقال أبو يوسفَ: القَوْلُ قَوْلُ الْمَرْأَةِ، فيما جَرَتِ العادًةُ أنَّه قَدْرُ جِهازِ مِثْلِها. وقال مالِكٌ: ما صَلَحَ (٧) لِكُلِّ واحِدٍ منهما، فهو له، ومَا صَلَحَ لهما، كان للرجلِ، سواءٌ كان فى أَيْدِيهِما مِنْ طَرِيقِ المُشاهَدَةِ، أو مِنْ طَريقِ الحُكْمِ؛ لأَنَّ الْبَيْتَ لِلرَّجُلِ، وَيَدُهُ عليه أَقْوَى؛ لأنَّ عليه السُّكْنَى. وقال الشَّافِعِىُّ، وَزُفَرُ، والبَتّىُّ: كُلُّ ما فى البَيْتِ بينَهما نِصْفيْنِ، فيَحْلِفُ كُلُّ واحِدٍ منهما على نِصْفِهِ ويأْخُذُه. ورُوِىَ نَحْوُ ذلك عن عبدِ اللَّهِ بنِ مَسْعُودٍ، رَضِىَ اللَّهُ
(٣) فى م: "لها".(٤) فى م زيادة: "إذا".(٥) سقط من: ب.(٦) فى الأصل: "الباقى".(٧) فى أ: "يصلح".