earned it through his free portion, such as if he had made a peace agreement (hay'ah) with his master regarding his labor and earned [wealth] during his days, or if he inherited something, then he is only entitled to that inheritance through his free portion. Or, if he had divided his earnings with his master during his lifetime, then all of his estate belongs to his heirs, and the owner of his remaining portion has no right to it. Some people said: Everything he left behind is to be divided between him and his master. Ibn al-Labban said: This is an error, because when a partner has received his due from his earnings once, he has no remaining right, and he has no path to what he earned through his free half, just as if it were between two partners who divided their earnings; neither of them would have a right to the other's share, and the slave replaces one of the two partners in what has been emancipated of him. However, if he did not earn it exclusively through his free portion, and they did not divide his earnings, then the owner of his remaining portion has a share of his estate according to the extent of his ownership in him, and the remainder is for his heirs. If someone who would inherit from him dies, then he [the partially free person] inherits, is inherited from, and excludes others according to the extent of the freedom that is in him. This is the view of 'Ali and Ibn Mas'ud (may Allah be pleased with them both), and it is also the view of 'Uthman al-Batti, Hamzah al-Zayyat, Ibn al-Mubarak, al-Muzani, and the people of the literalist school (Ahl al-Zahir). Zayd ibn Thabit said: He neither inherits nor is inherited from, and his rulings are the rulings of a slave. This is also the view of Malik and al-Shafi'i in his earlier (qadim) opinion, and they both allocated his wealth to the owner of his remaining portion. Ibn al-Labban said: This is an error, because the owner of his remaining portion has no ownership, wala' (right of patronage), nor is he a relative (dhu rahim) regarding what has been emancipated of him. Ibn Surayj said: It is possible, according to the earlier opinion of al-Shafi'i (may Allah be pleased with him), that it should be placed in the public treasury (bayt al-mal), because he [the master] has no right to what he [the slave] earned through his free portion. Al-Shafi'i said in his later (jadid) opinion: What he earned through his free portion is for his heirs, and he himself does not inherit anything from whoever dies. This is also the view of Tawus, 'Amr ibn Dinar, and Abu Thawr. Ibn 'Abbas said: He is like a free person in all his rulings, regarding his being inherited from, his inheriting, and others. This is also the view of al-Hasan, Jabir ibn Zayd, al-Sha'bi, al-Nakha'i, al-Hakam, Hammad, Ibn Abi Layla, al-Thawri, Abu Yusuf, Muhammad, al-Lu'lu'i, Yahya ibn Adam, and Dawud. Abu Hanifah said: If the one who did not emancipate him demanded the slave to perform work (sa'ayah), he is entitled to his work (sa'ayah) from his estate and he has half of his wala'; but if he made the partner liable, then all of his wala' belongs to the one who emancipated part of him. Our evidence is what 'Abd Allah ibn Ahmad narrated, saying: Al-Ramli informed us, from Yazid ibn Harun, from 'Ikrimah, from Ibn 'Abbas, that the Prophet (peace and blessings of Allah be upon him) said regarding a slave who is partially emancipated:
بجُزْئِه الحرِّ، مثلُ أن كان قد هَايَأَ سيِّدَه على مَنْفَعَتِهِ، فاكتسبَ فى أيَّامِه، أو وَرِثَ شيئًا، فإنَّ الميراثَ إنَّما يَسْتَحِقّه بجُزْئِه الحُرِّ، أو كان قد قاسمَ سَيّدَه فى حياتِه، فَتَركَتُه كُلُّها لوَرَثَتِه، لا حَقَّ لمالكِ باقِيهِ فيها. وقال قومٌ: جميعُ ما خلَّفه بينه وبينَ سَيِّدِه. قال ابنُ اللَّبَّان: هذا غَلَطٌ؛ لأنَّ الشَّريكَ إذا استَوْفَى حَقَّه من كَسْبِه مَرّةً، لم يَبْقَ له حَقٌّ فى الباقى، ولا سبيلَ له على ما كَسَبه بنِصْفِه الحُرِّ، كما لو كان بين شَرِيكَيْنِ فاقْتَسما كَسْبَه، لم يكُنْ لأحدِهما حَقٌّ فى حِصَّةِ الآخَرِ، والعَبْدُ يَخْلُفُ أحدَ الشّريكينِ فيما عَتَق منه. فأمَّا إنْ لم يكُنْ كَسَبَهُ بجُزْئِه الحُرِّ خاصَّةً، ولا اقْتَسَما كَسْبَه، فلِمالكِ باقِيهِ من تَركِتِه بِقَدْرِ مِلْكِه فيه، والباقى لِوَرَثتِه. وإِنْ مات له مَنْ يَرِثُه، فإنّه يَرِثُ، ويُورَثُ، ويَحْجُبُ على قدرِ ما فيه من الحُرِّيَّةِ. وهذا قولُ على، وابنِ مسعودٍ، رضى اللَّه عنهما، وبه قال عثمانُ الْبَتِّىُّ، وحَمْزةُ الزَّيَّاتُ، وابنُ المُباركِ، والمُزَنِىُّ، وأهْلُ الظَّاهِرِ. وقال زيدُ بنُ ثابتٍ: لا يَرِثُ، ولا يُورَثُ، وأحكامُه أحْكامُ العبدِ. وبه قال مالكٌ، والشّافِعىُّ، فى القديمِ. وجعَلا مَالَه لمالكِ باقِيهِ. قال ابنُ اللَّبَّانِ: هذا غلَطٌ؛ لأنَّه ليس لِمالكِ باقِيهِ على ما عَتَقَ منه مِلْكٌ، ولا ولاءٌ، ولا هو ذو رَحِمٍ. قال ابنُ سُرَيجٍ: يَحْتَمِلُ على قولِ الشّافعىِّ رَضِىَ اللَّهُ عنه القديمِ، أن يُجْعَلَ فى بيتِ المالِ؛ لأنَّه لا حَقَّ له فيما كَسَبه بجُزْئِهِ الحُرِّ. وقال الشَّافِعىُّ فى الجديد: ما كَسَبه بجْزئِه الحُرِّ لورَثتِه، ولا يَرِثُ هو ممَّن ماتَ شيئًا. وبه قال طاوسُ، وعمرو بنُ دينارٍ، وأبو ثَوْرٍ. وقال ابنُ عَبَّاسٍ: هو كالحُرِّ فى جميعِ أحْكامِه، فى تَوْريثه، والإرْثِ منه، وغيرِهما. وبه قال الحسنُ، وجابرُ بنُ زْيدٍ، والشَّعْبىُّ، والنَّخَعىُّ، والحَكَمُ، وحَمّادٌ، وابنُ أبى لَيْلَى، والثَّوْرِىُّ، وأبو يوسفَ، ومحمدٌ، واللُّوْلُؤىُّ، ويحيى بنُ آدمَ، وداودُ. وقال أبو حنيفةَ: إنْ كان الذى لم يَعْتِقِ استَسْعَى العَبْدَ، فله من تَركَتِه سِعَايتُه، وله نِصْفُ وَلائِه، وإِنْ كان أَغْرَمَ الشَّرِيكَ، فولاؤه كُلُّه للذى أعْتَقَ بَعْضَه. ولَنا، ما رَوى عبدُ اللَّهِ بنُ أحمدَ، حدثنا الرَّمْلىّ، عن يزيدَ بنِ هارونَ، عن عِكْرِمَةَ، عن ابنِ عَبّاسٍ، أنّ النّبِىَّ -صلى اللَّه عليه وسلم- قال فى العبد يَعْتِقُ بعضُه:
