except with the permission of his master; because he is the property of his master, and his wealth is the property of his master, so he is not permitted to remove his master's ownership from it without his permission, just like a stranger. He has the right to accept a gift without the permission of his master. Ahmad stated this explicitly, because it is an acquisition of wealth for his master, so his master's permission is not considered in that matter, like finding lost property (luqta) and what is gifted to his master, because it is from his earnings, thus it resembles his hunting.

934 - Issue: He said: (And if he shows favoritism among his children in a gift, he is ordered to revoke it, as per the command of the Prophet - peace and blessings of Allah be upon him.)

The summary of this is that it is obligatory upon a person to treat his children equally in a gift, if one of them is not distinguished by a reason that permits favoritism. If he singles out some of them with his gift, or shows favoritism among them in it, he has sinned, and equality becomes mandatory for him through one of two ways: either by revoking what he favored some with, or by completing the portion of the others. Tawus said: That is not permissible, not even with a burnt loaf of bread. Ibn al-Mubarak held this view as well, and the same meaning was narrated from Mujahid and Urwah. Al-Hasan used to dislike it, but would permit it in judicial rulings. Malik, al-Layth, al-Thawri, al-Shafi'i, and the scholars of reasoning (Ashab al-Ra'y) said: That is permissible. A similar meaning was narrated from Shurayh, Jabir ibn Zayd, and al-Hasan ibn Salih; because Abu Bakr, may Allah be pleased with him, gifted his daughter Aishah twenty wasqs [of dates], without the rest of his children. Al-Shafi'i argued using the saying of the Prophet - peace and blessings of Allah be upon him - in the hadith of al-Nu'man ibn Bashir: "Call someone other than me to witness this." Thus, he ordered him...