as long as a dinar of it remains. It was narrated by Sa'id in his "Sunan" (43). From Anas, that the Prophet - peace and blessings of Allah be upon him - brought to Fatimah a slave (44) he had gifted to her, and Fatimah was wearing a garment such that if she covered her head with it, it would not reach her feet, and if she covered her feet with it, it would not reach her head. When the Messenger of Allah - peace and blessings of Allah be upon him - saw what she was experiencing, he said: "There is no harm upon you; he is only your father and your servant." Narrated by Abu Dawud (45). Abu Abd Allah (Ahmad ibn Hanbal) disliked that he (the slave) should look at the hair of his mistress. This is the opinion of Sa'id ibn al-Musayyib, Tawus, Mujahid, and al-Hasan. Ibn Abbas permitted it for him, due to the two verses and the reports (46) we mentioned; and because Allah the Exalted said: {Let those whom your right hands possess and those among you who have not reached puberty ask your permission three times} up to His saying: {There is no blame on you or on them beyond these, for they are attendants upon you, some of you to others} (47). Furthermore, it is difficult to exercise precaution against him, so it was permitted for him, like one's unmarriageable kin (mahram). The companions of al-Shafi'i said: He is a mahram, and his ruling is the ruling of unmarriageable kin among relatives, according to one of the two perspectives, based on the evidence we mentioned, and because he is prohibited to her, so he is a mahram like relatives. Our position is based on what Ibn Umar narrated, saying: The Messenger of Allah - peace and blessings of Allah be upon him - said: "A woman's travel with her slave is a loss (unprotected)." Narrated by Sa'id (48). Moreover, she is never permanently prohibited to him, and it is not permissible for him to enjoy her, so he is not a mahram like her sister's husband. Also, he is not considered trustworthy regarding her, as there is no aversion of kinship (maharimiyyah) between them (49), and the bond of ownership does not necessitate a natural aversion, as evidenced by the master with his slave-woman. Only what is necessitated by need is permitted for him to look at, such as a witness, a buyer, and the like. Some of our companions treated him like a stranger, for the reason we mentioned. The correct position is what we have stated, if Allah the Exalted wills.
(43) We did not find it in what is available to us of Sunan Sa'id ibn Mansur. It was recorded by al-Bayhaqi in: The Chapter on the Mukatab being a servant as long as a dirham of it remains, from the Book of al-Mukatab. Al-Sunan al-Kubra 1/325. (44) In B: "and he had". (45) In: The Chapter on the slave looking at the hair of his mistress, from the Book of Clothing. Sunan Abi Dawud 2/383. (46) In M: "and the two hadiths". (47) Surah al-Nur 58. (48) Al-Haythami cited it in: The Chapter on the travel of women, from the Book of Hajj. Majma' al-Zawa'id 3/214. (49) In the original: "al-Hurmiyyah".
ما بَقِىَ عليه دِينارٌ. روَاه سعيدٌ، فى "سُنَنِه" (٤٣). وعن أنس، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أتَى فاطمةَ بعَبْدٍ قد (٤٤) وَهَبَه لها، وعلى فاطمةَ ثَوْبٌ إذا قَنَّعَتْ به رَأْسَها لم يَبْلُغْ رِجْلَيْها، وإذا غَطَّتْ به رِجْلَيْها لم يبلُغْ رأسَها، فلمَّا رأى رسولُ اللَّه -صلى اللَّه عليه وسلم- ما تَلْقَى، قال: "إنَّهُ لَيْسَ عَلَيْكِ بَأْسٌ، إنَّمَا هُوَ أَبُوكِ وغُلامُكِ". روَاه أبو داودَ (٤٥). وكَرِه أبو عبدِ اللَّه له أن يَنْظُرَ إلى شَعْرِ مَوْلاتِه. وهو قولُ سعيدِ بن المُسَيَّبِ، وطاوُسٍ، ومُجاهدٍ، والحسنِ. وأباحَ له ذلك ابنُ عباسٍ؛ لما ذَكَرنا من الآيتَيْنِ والخبَرَيْنِ (٤٦)؛ ولأنَّ اللَّهَ تعالى قال: {لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ ثَلَاثَ مَرَّاتٍ} إلى قوله: {لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ طَوَّافُونَ عَلَيْكُمْ بَعْضُكُمْ عَلَى بَعْضٍ} (٤٧). ولأنَّه يَشُقُّ التَّحَرُّزُ منه، فأُبِيحَ له ذلك كذَوِى الْمَحارِمِ. وقال أصحابُ الشافعىِّ: هو مَحْرَمٌ حكمُه حكمُ المحارِمِ من الأقارِبِ، فى أحدِ الوَجْهَيْنِ. لما ذكرنا من الدَّليلِ، ولأنَّه مُحَرَّمٌ عليها، فكان مَحْرَمًا كالأقارِبِ. ولَنا، ما رَوَى ابنُ عمرَ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "سَفَرُ الْمَرْأَةِ مَعَ عَبْدِهَا ضَيْعةٌ". رواه سعيدٌ (٤٨)، ولأنَّها لا تَحْرُمُ عليه على التَّأْبِيدِ ولا يَحِلُّ له اسْتِمتاعُها، فلم يكنْ مَحْرَمًا كزَوْجِ أخْتِها، ولأنَّه غيرُ مأمُونٍ عليها، إذ ليستْ بينهما نُفْرةُ المَحْرَمِيَّةِ (٤٩)، والمِلْكُ لا يَقْتَضِى النُّفْرةَ الطَّبِيعِيَّةَ، بدليلِ السَّيِّدِ مع أمَتِه. وإنَّما أُبِيحَ له من النَّظرِ ما تَدْعُو الحاجةُ إليه، كالشاهدِ والمُبْتاعِ ونحوِهِما، وجَعَلَه بعضُ أصْحابِنا كالأجنبىِّ؛ لما ذكرناه. والصَّحيحُ ما قُلْنا، إن شاءَ اللَّهُ تعالى.
(٤٣) لم نجده فيما بين أيدينا من سنن سعيد بن منصور. وأخرجه البيهقى، فى: باب المكاتب عبد ما بقى عليه درهم، من كتاب المكاتب. السنن الكبرى ١/ ٣٢٥.(٤٤) فى ب: "وقد".(٤٥) فى: باب فى العبد ينظر إلى شعر مولاته، من كتاب اللباس. سنن أبى داود ٢/ ٣٨٣.(٤٦) فى م: "والحديثين".(٤٧) سورة النور ٥٨.(٤٨) وأورده الهيثمى، فى: باب سفر النساء، من كتاب الحج. مجمع الزوائد ٣/ ٢١٤.(٤٩) فى الأصل: "الحرمية".
