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...
(13) In [M]: "lil-sayyid" (for the master). (14) In [M]: "ka-al-alfaz" (like the utterances). Perhaps what we have established is the correct reading of what is in the original. (1) In the original: "yantuju" (results). (2) Its documentation (takhrij) was provided previously on page 206. (3) Collected by Muslim, in: Chapter on the dislike of favoring some children in a gift, from the Book of Gifts. Sahih Muslim 3/1244. Also by Abu Dawud, in: Chapter on a man favoring some of his children in a gift (nahl), from the Book of Sales. Sunan Abi Dawud 2/262; and Ibn Majah, in: Chapter on a man gifting his child, from the Book of Gifts. Sunan Ibn Majah 2/795. And Imam Malik, in: Chapter on what is not permissible regarding gifts, from the Book of Judicial Rulings. Al-Muwatta 2/751, 752. And Imam Ahmad, in: Al-Musnad 4/269, 270.
أن يَهَبَ إلَّا بإذْنِ سَيِّدِه؛ لأنَّه مالٌ لِسَيِّدِه، ومالُه مالٌ لِسَيِّدِه، فلا يجوزُ له إزَالَةُ مِلْكِ سَيِّدِه عنه بغير إذْنِه، كالأجْنَبِيِّ. وله أن يَقْبَلَ الهِبَةَ بغير إذْنِ سَيِّدِه. نَصَّ عليه أحمدُ؛ لأنَّه تَحْصِيلٌ لِلْمَالِ لسَيِّدِه (١٣)، فلم يُعْتَبَرْ إذْنُه فيه، كالالْتِقاطِ (١٤)، وما وُهِبَهُ لِسَيِّدِه، لأنَّه من اكْتِسَابِه، فأشْبَه اصْطِيَادَه.
٩٣٤ - مسألة؛ قال: (وَإِذَا فَاضَلَ بَيْنَ وَلَدِه فِي الْعَطِيَّةِ، أُمِرَ برَدِّه، كَأَمْرِ النَّبِيِّ -صلى اللَّه عليه وسلم-)
وجملةُ ذلك أنَّه يَجِبُ على الإِنْسانِ التَّسْوِيةُ بين أوْلَادِه في العَطِيَّةِ، إذا لم يَخْتَصَّ أحَدُهُم بمَعْنًى يُبِيحُ (١) التَّفْضِيلَ، فإن خَصَّ بعضَهم بِعَطِيَّتِه، أو فاضَلَ بينهم فيها، أَثِمَ، ووَجَبَتْ عليه التَّسْوِيَةُ بأحَدِ أمْرَيْنِ؛ إمَّا رَدُّ ما فَضَّلَ به البعضَ، وإمَّا إتْمَامُ نَصِيبِ الآخَرِ. قال طاوُسٌ: لا يجوزُ ذلك، ولا رَغِيفٌ مُحْتَرِقٌ. وبه قال ابنُ المُبَارَكِ. ورُوِىَ مَعناه عن مُجَاهِدٍ، وعُرْوَةَ. وكان الحَسَنُ يَكْرَهُه، ويُجِيزُه في القَضَاءِ. وقال مالِكٌ، واللَّيْثُ، والثَّوْرِيُّ، والشافِعيُّ، وأصحابُ الرَّأْى: ذلك جائِزٌ. ورُوِىَ مَعْنَى ذلك عن شُرَيْحٍ، وجابِرِ بن زَيْدٍ، والحَسَنِ بن صالحٍ؛ لأنَّ أبا بكرٍ، رَضِىَ اللَّه عنه، نَحَلَ عائِشَةَ ابْنَتَه جُذَاذَ عِشْرِينَ وَسْقًا، دونَ سائِر وَلَدِه (٢). واحْتَجَّ الشافِعِيُّ بقولِ النبيِّ -صلى اللَّه عليه وسلم-، في حَدِيثِ النُّعْمانِ بن بَشِيرٍ: "أشْهِدْ عَلَى هذَا غَيْرِى" (٣). فأمَرَهُ
(١٣) في م: "للسيد".(١٤) في م: "كالألفاظ". ولعل ما أثبتناه هو القراءة الصحيحة لما في الأصل.(١) في الأصل: "ينتج".(٢) تقدم تخريجه في صفحة ٢٠٦.(٣) أخرجه مسلم، في: باب كراهة تفضيل بعض الأولاد في الهبة، من كتاب الهبات. صحيح مسلم ٣/ ١٢٤٤. وأبو داود، في: باب في الرجل يفضل بعض ولده في النحل، من كتاب البيوع. سنن أبي داود ٢/ ٢٦٢ وابن ماجه، في: باب الرجل ينحل ولده، من كتاب الهبات. سنن ابن ماجه ٢/ ٧٩٥. والإِمام مالك، في: باب ما لا يجوز من النحل، من كتاب الأقضية. الموطأ ٢/ ٧٥١، ٧٥٢. والإِمام أحمد، في: المسند ٤/ ٢٦٩، ٢٧٠.
