the right to require her to take an oath. If he is unable to express himself, he shall not be required to take an oath, what she claimed is not established, and it shall not be annulled against him.
1125 - Issue; he said: (And if he marries off his slave woman without her permission, the marriage is binding upon her, whether she is an adult or a minor.)
We know of no disagreement regarding this; this is because her benefits are owned by him, and marriage is a contract over her benefit, so it is similar to a lease contract. For this reason, he possesses the right to enjoy her, and through this, she differs from the male slave. Furthermore, he benefits from marrying her off, due to what he receives from her dowry and her offspring, and because her maintenance and clothing expenses are dropped from him, unlike the male slave.
Section: The mudabbarah (the slave woman promised freedom upon the master's death), the one whose freedom is contingent upon a condition, and the umm al-walad (the mother of a child by her master) are like the absolute slave woman (al-ama al-qinn) in terms of being compelled into marriage. Malik said at the end of his position: He does not have the right to marry off his umm al-walad without her permission. Rabi'a disliked it. Al-Shafi'i has two opinions regarding this; because he does not possess the right to dispose of her physical person (raqaba), he likewise does not possess the right to marry her off without her permission, like his sister. As for us, she is his owned property; he possesses the right to enjoy her and to lease her out, so he possesses the right to marry her off, like the absolute slave. Furthermore, she is one of her benefits, so he possesses the right to take her compensation, like all her other benefits. What they mentioned is refuted by his minor daughter; he does not own her physical person, yet he possesses the right to marry her off. If he owns his sister through suckling, or a Magian woman, he has the right to marry them both off, even if they are forbidden to him; because their benefits are his property, and they are only forbidden to him due to an incidental factor. As for the woman who is partially free, her master does not possess the right to compel her, because he does not own her entirely. He also does not possess the right to compel the mukataba (a slave woman under a contract of manumission); because she is in the position of one who is outside
(1) In M: "hasala". (2) In the original: "mamluka". (3) In the manuscripts: "ahad". (4) In B and M: "iwadihi".
اسْتِحْلافُها. فإذا كان لا يُعَبِّرُ عن نَفْسِه، لم يُسْتَحْلَفْ، ولا يَثْبُتُ ما قالَتْه، فلم يُفْسَخْ عليه.
١١٢٥ - مسألة؛ قال: (وَإِذَا زوَّجَ أمَتَهُ بِغَيْرِ إذْنِهَا، فَقَدْ لَزِمَها النِّكَاحُ، كَبِيرَةً كَانَتْ أو صَغِيرَةً)
لا نعلمُ فى هذا خِلافًا؛ وذلك لأنَّ مَنافِعَها مَمْلوكةٌ له، والنِّكاحُ عَقْدٌ على مَنْفَعتِها، فأشْبَهَ عَقْدَ الإِجارَةِ، ولذلك مَلَكَ الاسْتِمتاعَ بها، وبهذا فارَقَتِ العَبْدَ، ولأنَّه يَنْتَفِعُ بتَزْويجِها؛ لما يَحْصُلُ (١) له من مَهْرِها ووَلَدِها، ويَسْقُطُ عنه من نَفَقَتِها وكُسْوَتِها، بخلاف العَبْدِ.
فصل: والمُدَبَّرةُ، والمُعَلَّقُ عِتْقُها بصِفَةٍ، وأمُّ الوَلَدِ، كالأمَةِ القِنِّ، فى إجْبارِها على النِّكاحِ. وقال مالك آخِرَ أمْرِه: ليس له تَزْويجُ أُمِّ وَلَدِه بغيرِ إذْنِها. وكَرِهَهُ رَبِيعةُ. وللشافعىِّ فيه قَوْلان؛ لأنَّه لا يَمْلِكُ التَّصَرُّفَ فى رَقَبتِها، فكذلك لا يملكُ تَزْويجَها بغيرِ إذْنِها، كأُخْتِه. ولَنا، أنَّها مَمْلوكَتُه (٢)، يَمْلِكُ الاستمتاعَ بها وإجارَتَها، فمَلَكَ تَزْويجَها، كالقِنِّ، ولأنَّها إحْدَى مَنْفَعَتَيْها، فملَكَ أخْذَ (٣) عِوَضِها (٤)، كسائرِ مَنافِعِها. وما ذكَرُوه يَبْطُلُ بابنتِه الصغيرةِ، لا يَمْلِكُ رَقَبتَها، ويملكُ تَزْوَيجَها. وإذا مَلَكَ أخْتَه من الرضاعِ، أو مَجُوسِيَّةً، فله تزويجُهُما، وإن كانتا مُحَرَّمَتَيْنِ عليه؛ لأنَّ منافِعَهُما مِلْكُه، وإنما حُرِّمَتا عليه لعارِضٍ. فأمَّا التى بعضُها حُرٌّ، فلا يَمْلِكُ سيِّدُها إجْبارَها؛ لأنَّه لا يَمْلِكُ جَمِيعَها. ولا يَمْلِكُ إجْبارَ المُكاتَبَةِ؛ لأنَّها بمَنْزِلةِ الخارجةِ عن
(١) فى م: "حصل".(٢) فى الأصل: "مملوكة".(٣) فى النسخ: "أحد".(٤) فى ب، م: "عوضيها".
