that, and this will be mentioned in another place, if Allah Almighty wills.
Section: If the son has intercourse with his father's slave girl, knowing that it is forbidden, he is subject to the hadd punishment, the lineage (of the child) is not established through him, and the slave girl does not become an umm al-walad (mother of a child) through him; because he has no ownership, nor is there a semblance of ownership, so it resembles intercourse with a stranger, and the same applies to all other relatives.
Section: If the father and his son have intercourse with the son's slave girl during a single period of purity (tuhr), and she gives birth to a child, the qafa (physical resemblance/physiognomy) shall be used. The child shall be attributed to whomever the qafa indicates, and she shall become an umm al-walad to him, just as if he had been the sole person to have intercourse with her. If it attributes the child to both, [he is attributed to both]. If one of them makes her pregnant after the other, she is exclusively an umm al-walad to the first of them, because by bearing a child from him, she became his umm al-walad, due to his exclusivity in impregnating her, and she does not transfer after that to another, because ownership of an umm al-walad cannot be transferred to anyone other than her owner. It has been narrated from Ahmad, regarding a man who had intercourse with his son's slave girl: If the father had taken possession of her and the son had not had intercourse with her, then the father made her pregnant, the child is his child, the slave girl belongs to him, and the son has no share in her. Al-Qadi said: The apparent implication of this is that if the son had had intercourse with her, she would not become an umm al-walad to the father, because it is forbidden for him to have intercourse with her or take her, and thus she would have conceived from someone he does not own. If the father had taken possession of her, and the son had not had intercourse with her, he would own her; because the father is entitled to take from his son's wealth that which exceeds his own need for sustenance, provided it is not something the son is in dire need of, so he may take possession of it.
(43) Omitted from: A, M. (44) In M: "tanqulu" (it transfers). (45) In M: "yanqulu" (it transfers).
وذلك، وهذا يُذْكَرُ فى موضعٍ آخَرَ، إن شاء اللَّهُ تعالى.
فصل: وإن وَطِئَ الابْنُ جارِيةَ أبِيه، عالِمًا بتَحْرِيمِ ذلك، فعليه الحَدُّ، ولا يَلْحَقُه النَّسَبُ، ولا تَصِيرُ به الجارِيةُ أمَّ وَلَدٍ؛ لأنَّه لا مِلْكَ له، ولا شُبْهةَ مِلْكٍ، فأشْبَهَ وَطْءَ الأجْنَبِيَّةِ، وكذلك سائرُ الأقارِبِ.
فصل: وإن وَطِئَ الأبُ وابْنُه جارِيةَ الابْنِ فى طُهْرٍ واحدٍ، فأتَتْ بوَلَدٍ أُرِىَ الْقافةَ، فأُلْحِقَ بمن أَلْحَقَتْه به منهما، وصارَتْ أُمَّ وَلَدٍ له، كما لو انْفَردَ بوَطْئِها. وإن ألْحَقَتْه بهما، [لَحِقَ بهما] (٤٣). وإن أَوْلَدَها أحَدُهُما بعدَ الآخَرِ، فهى أُمُّ وَلَدٍ للأوَّلِ منهما خاصّةً؛ لأنَّها بوِلَادَتِها منه صارت له أُمَّ وَلَدٍ، لِانْفِرادِه بإِيلادِها، فلا تَنْتَقِلُ (٤٤) بعدَ ذلك إلى غيرِه؛ لأنَّ أُمَّ الوَلَدِ لا يَنْتَقِلُ (٤٥) المِلْكُ فيها إلى غيرِ مالِكِها. وقد نُقِلَ عن أحمدَ، فى رَجُلٍ وَقعَ على جارِيةِ ابْنِه، فإن كان الأبُ قابِضًا لها، ولم يكُنْ الابْنُ وَطِئَها، فأحْبَلَها الأبُ، فالوَلَدُ وَلَدُه، والجاريةُ له، وليس للابْنِ فيها شىءٌ. قال القاضى: ظاهِرُ هذا أَنَّ الابْنَ إن كان وَطِئَها، لم تَصِرْ أمَّ وَلَدٍ للأبِ؛ لأنَّه يَحْرُمُ عليه وَطْؤُها وأخْذُها، فتكونُ قد عَلِقَتْ بمَمْلُوكٍ. وإن كان الأبُ قَبَضَها، ولم يكُنِ الابنُ وَطِئَها، مَلَكَها؛ لأنَّ للأبِ أن يَأْخُذَ من مالِ وَلَدِه ما زاد على قَدْرِ نَفَقَتِه، ولم تَتَعَلَّقْ به حاجَتُه، فيتَمَلَّكُه.
(٤٣) سقط من: أ، م.(٤٤) فى م: "تنقل".(٤٥) فى م: "ينقل".
