his ownership, and for that reason, he does not possess the right to have intercourse with her, nor to lease her out, nor is he obligated to provide her maintenance, nor does her dowry reach him; thus she is like the male slave.
Section: If the slave woman requests her master to marry her off, if he is having intercourse with her, he shall not be compelled to marry her off, because there is harm upon him in marrying her off, and his having intercourse with her fulfills her need. If he is not having intercourse with her—either because she is forbidden to him, such as a Magian woman or his sister through suckling, or because she is lawful to him but he has no desire to have intercourse with her—he shall be compelled to marry her off [or to have intercourse with her if she is lawful to him, or to remove his ownership from her; because he is her guardian, so he shall be compelled to marry her off], like the free woman. This is because her need for that may become intense, so he shall be compelled to fulfill it, like feeding and clothing. If he refuses, the judge shall compel him. If the woman who is half-free, the mukataba, or the umm al-walad requests marriage from him, he shall be compelled to do so; because he is their guardian, so he shall be compelled to marry them off, like free women.
Section: If his authorized (ma'dhun) slave buys a slave woman, and debts have burdened him, his master possesses the right to marry her off, sell her, or emancipate her. Ahmad has stipulated this, and Abu Bakr mentioned it, and he said: The master also has the right to have intercourse with her. Al-Shafi'i said: He has no right to any of that, due to the harm it causes the creditors. The basis of the disagreement is built upon the debt of the slave authorized to trade; in our view, it is binding upon the master, so no harm befalls the creditors by the master's disposal of the slave woman, for the debt is not attached to her. In his (al-Shafi'i's) view, the debt is attached to the slave and to what is in his possession, so harm befalls them. The discussion regarding this is mentioned in its proper place.
(5) In B, there is an addition: "because he does not own her entirely." (6) In A: "aw azala". In M: "wa izala". (7) Omitted from B. [End of] looking at the text. (8) In B, there is an addition: "lahu". (9) Omitted from B and M. (10) In B and M: "yabni". (11) In the original and A: "ta'allaqa". (12) In B: "wa ma".
مِلْكِه، ولذلك لا يَمْلِكُ وَطْأها ولا إجارَتَها (٥)، ولا تَلْزَمُه نَفَقَتُها، ولا يَصِلُ إليه مَهْرُها، فهى كالعَبْدِ.
فصل: فإن طَلَبتِ الأَمَةُ من سَيِّدها تَزْويجَها، فإن كان يَطَؤُها، لم يُجْبَرْ على تَزْويجِها؛ لأنَّ عليه ضَرَرًا فى تَزْويجِها، ووَطْؤُه لها يَدْفَعُ حاجَتَها. فإن كان لا يَطَؤُها؛ لكَوْنِها مُحَرَّمةً عليه، كالمَجُوسِيَّةِ وأخْتِه من الرَّضاعِ، أو مُحَلَّلَةً له لكن لا يَرْغَبُ فى وَطْئِها، أُجْبِرَ على تَزْويجِها [أو وَطْئِها إن كانت مُحَلَّلةً له، أو إزَالة (٦) مِلْكِه عنها؛ لأنَّه وَلِيُّها، فأُجْبِرَ على تَزْويجِها] (٧)، كالحُرَّةِ، ولأنَّ حاجَتَها قد تَشْتَدُّ إلى ذلك، فأُجْبِرَ على دَفْعِها، كالإِطْعامِ والكُسْوَةِ. وإذا امْتَنعَ أجْبَرَه الحاكمُ. وإن طَلَبتْ منه مَنْ نِصْفُها حُرٌّ، أو المُكاتَبَةُ، أو أُمُّ الوَلَدِ، التَّزْويجَ، أُجْبِرَ عليه؛ لأَنَّه وَلِيُّهُنَّ، فأُجْبِرَ على تَزْويجِهِنَّ، كالحَرائِرِ.
فصل: وإذا اشْتَرى عبدُه المأذونُ (٨) أمَةً، ورَكِبَتْه دُيونٌ، مَلَكَ سَيِّدُه تَزْوِيجَها وبَيْعَها وإعْتاقَها. نَصَّ عليه أحمد، وذكَرَه أبو بكرٍ، وقال: وللسَّيِّدِ وَطْؤُها. وقال الشافعىُّ: ليس له (٩) شىءٌ من ذلك؛ لما فيه من الإضرارِ بالغُرَماءِ. وأصلُ الخِلافِ ينْبَنِى (١٠) على دَيْنِ المأْذونِ له فى التِّجارةِ، فعندَنا يَلْزَمُ السَّيّدَ، فلا يَلْحَقُ الغُرماءَ ضَرَرٌ بتَصَرُّفِ السَّيّدِ فى الأَمَةِ، فإنَّ الدَّيْنَ ما تَعَلَّقَ بها، وعندَه أنَّ الدَّيْنَ يتعلَّقُ (١١) بالعَبْدِ وبما (١٢) فى يَدِه، فيَلْحَقُهم الضَّرَرُ. والكلامُ على هذا يُذْكَرُ فى موضِعه.
(٥) فى ب زيادة: "لأنه لا يملك جميعها".(٦) فى أ: "أو أزال". وفى م: "وإزالة".(٧) سقط من: ب. نقل نظر.(٨) فى ب زيادة: "له".(٩) سقط من: ب، م.(١٠) فى ب، م: "يبنى".(١١) فى الأصل، أ: "تعلق".(١٢) فى ب: "وما".
