Section: The Muslim woman and the Scripture-following woman are equal in division. If he has two wives, a Muslim slave woman and a Scripture-following free woman, he divides one night for the slave woman and two nights for the free woman. If both are free, then it is one night and one night. Ibn al-Mundhir said: All those we remember from the people of knowledge have reached a consensus that the division between a Muslim woman and a dhimmi (protected non-Muslim) woman is equal. This was also stated by Sa'id ibn al-Musayyib, al-Hasan, al-Sha'bi, al-Nakha'i, al-Zuhri, al-Hakam, Hammad, Malik, al-Thawri, al-Awza'i, al-Shafi'i, and the People of Reason. This is because division is a right of marriage, so the Muslim woman and the Scripture-following woman are equal in it, just like maintenance and housing. It differs from the slave woman because the slave woman is not fully handed over, and full domestic residence (iwa') is not obtained for her, unlike the Scripture-following woman.
Section: If the slave wife is manumitted during her term, he shall add another night to her night so that she becomes equal to the free woman. If it occurs after her term has expired, the division shall be resumed equally, and he does not compensate her for what has passed, because freedom was attained after her right had been fulfilled. If she is manumitted while he has already divided a night for the free wife, he shall not increase it for her, because they have become equal, so he treats them equally.
Section: The right of division for the slave woman belongs to her, not her master. She has the right to gift her night to her husband or to some of her co-wives, just like a free woman. Her master has no right to object to her, nor may he gift it on her behalf, because domestic residence and housing are her right, not her master's, so she has the authority to waive it. The Qadi mentioned that the analogy of Ahmad's statement—that he must seek the slave owner's permission for 'azl (coitus interruptus) with her—is that her gifting her right to division should not be valid without his permission. This is incorrect, because intercourse is not encompassed by division, so the guardian has no right in it. Furthermore, the claim for the restoration of conjugal relations (fay') belongs to the slave woman, not her master, and the annulment of marriage due to castration or impotence belongs to her, not her master, so there is no basis for establishing a right for him here.
Section: There is no division incumbent upon a man regarding his concubines (milk yamin). Whoever has wives and slave women, he may enter
(2) In [copies] B and M: "kana". (3) In [copy] A: "wa-faraqa".
فصل: والمسلمةُ والكِتابيَّةُ سَواءٌ فى القَسْمِ، فلو كانتْ (٢) له امرأتانِ، أمَةٌ مسلمةٌ، وحُرَّةٌ كتابيَّةٌ، قسَمَ للأمَةِ ليلةً وللحُرَّةِ ليلتَيْنِ، وإن كانَتا جميعًا حُرَّتَيْنِ، فليلةٌ وليلةٌ. قال ابنُ المنذرِ: أجْمَعَ كلُّ مَن نحْفظُ عنه مِن أهلِ العلمِ، على أَنَّ القَسْمَ بينَ المسلمةِ والذِّمِّيَّةِ سَواءٌ. كذلك قال سعيدُ بن المُسَيَّبِ، والحسنُ، والشَّعْبِىُّ، والنَّخَعىُّ، والزُّهْرىُّ، والحَكَمُ، وحَمَّادُ، ومالكٌ، والثَّورىُّ، والأوْزاعىُّ، والشَّافعىُّ، وأصحابُ الرَّأْىِ، وذلك لأنَّ القَسْمَ مِن حُقوقِ الزَّوجِيَّةِ، فاسْتَوتْ فيه المُسلمةُ والكِتابيَّةُ، كالنَّفقةِ والسُّكْنَى. ويُفارقُ (٣) الأمَةَ؛ لأنَّ الأمَةَ لا يتمُّ تسْليمُها، ولا يحْصُلُ لها الإِيواءُ التَّامُّ، بخلافِ الكِتابيَّةِ.
فصل: فإن أُعْتِقَتِ الأمَةُ فى أثْناءِ مُدَّتِها، أضافَ إلى ليلتها ليلةً أُخْرَى، لتُساوِىَ الحُرَّةَ، وإِنْ كان بعدَ انْقضاءِ مُدَّتِها، استُؤْنِفَ القَسْمُ مُتَساويًا، ولم يَقْضِ لها ما مَضَى؛ لأنَّ الحُرِّيَّةَ حصَلتْ بعدَ اسْتيفاءِ حَقِّها. وإِنْ عَتَقتْ، وقد قَسَمَ للحُرَّةِ ليلةً، لم يَزِدْها على ذلك؛ لأنَّهما تَساوَيا، فيُسَوِّى بينهما.
فصل: والحقُّ فى القَسْمِ للأمَةِ دُونَ سيِّدها، فلها أَنْ تَهَبَ ليلتَها لزَوْجِها، ولبَعْضِ ضَرائرِها، كالحُرَّةِ، وليس لسَيِّدِها الاعْتراضُ عليها، ولا أن يَهبَه دُونَها؛ لأنَّ الإِيواءَ والسَّكَنَ حقٌّ لها دونَ سيِّدِها، فملَكتْ إسْقاطَه. وذكرَ القاضى، أَنَّ قياسَ قولِ أحمدَ: إنَّه يَسْتأذِنُ سيِّدَ الأَمَةِ فى العَزْلِ عنها. أَنْ لا تجوزَ هِبَتُها لحقِّها من القَسْمِ إلَّا بإذْنِه. ولا يصحُّ هذا؛ لأنَّ الوَطْءَ لا يتَناولُه القَسْمُ، فلم يكُنْ للولىِّ فيه حَقٌّ، ولأنَّ المُطالبة بالفَيْئَةِ للأمَةِ دونَ سيِّدِها، وفَسْخُ النِّكاحِ بالجَبِّ والعُنَّةِ لها دونَ سيِّدِها، فلا وَجْهَ لإِثباتِ الحقِّ له هاهُنا.
فصل: ولا قَسْمَ على الرَّجُلِ فى مِلْكِ يَمِينِه، فمَنْ كان له نِساءٌ وإماءٌ، فله الدُّخولُ
(٢) فى ب، م: "كان".(٣) فى أ: "وفارق".
