Its method is to multiply the value of the slaves by three, then relate the total estate to it; whatever results from the ratio is the amount of slaves to be emancipated. Thus, if the value of the slaves is one thousand and the remainder of the estate is one thousand, you multiply the value of the slaves by three, which becomes three thousand, then relate the two thousand to it, which is two-thirds, so two-thirds of them are emancipated. If the value of the slaves is three thousand and the remainder of the estate is one thousand, you multiply their value by three, which becomes nine thousand, and relate the entire estate to it, which is four-ninths. If their value is four thousand and the remainder of the estate is one thousand, you multiply their value by three, which becomes twelve thousand, and relate five thousand to it, which is one-fourth and one-sixth, so one-fourth and one-sixth of the slaves are emancipated.
Section: If the deceased has a debt that encompasses the estate, nothing of them is emancipated. If it encompasses part of it, the debt is given priority; because emancipation is a bequest, and the Messenger of Allah (may Allah bless him and grant him peace) decreed that debt comes before a bequest. This is also because the repayment of debt is mandatory, while this [emancipation] is a voluntary act, and giving priority to what is mandatory is established. If the debt is equal to the value of half the slaves, they are divided into two specified parts. Two slips are written: one slip for the debt and one slip for the estate, and one of them is drawn for one of the two parts. Whoever the slip for the debt falls upon is sold for it, and the remainder of the entire estate has one-third of it emancipated by drawing lots, as previously stated. If the debt is equivalent to one-third of them, three slips are written: one slip for the debt and two for the estate. If it is equivalent to one-fourth of them, four slips are written: one slip for the debt and three for the estate, then lots are drawn between those for whom the estate slips were drawn. If one slip for the debt, one for freedom, and two for the estate are written, it is permissible. It was said: It is not permissible, lest the slip for freedom be drawn before the debt is settled. The first [opinion] is more correct, because one is only prohibited from emancipating before settling the debt if one does not have the means to pay it; as for when one has the means to pay, one is not prohibited from it, as evidenced by the case where the emancipation is from less than one-third of the remainder after the debt is settled, for one is not prohibited from emancipation before its settlement.
Section: If a person in his terminal illness emancipates three [slaves] and he owns nothing else, or one of them unspecified,
(81) In the original and M: "the slave". (82) Its citation was mentioned previously, in 8/390. (83) Omitted from A, B, and M. (84) Omitted from A. (85) In the original: "its third". (86) Omitted from A. Note for consideration. (87) In the original: "their settlement".
وطَرِيقهُ أن تَضْرِبَ قِيمةَ العَبِيدِ (٨١) فى ثلاثةٍ، ثمَّ تَنْسِبَ إليه مَبْلغَ التَّركَةِ، فما خَرَجَ بالنِّسْبةِ عَتَقَ من العَبِيدِ مثلُها، فإذا كان قِيمةُ العَبِيدِ (٨١) ألفًا، وباقِى التَّركِةِ ألفٌ، ضَرَبْتَ قِيمةَ العَبيدِ (٨١) فى ثلاثةٍ، تكُنْ ثلاثةَ آلافٍ، ثمَّ تَنْسِبُ إليها الألْفَيْنِ، تكُنْ ثُلثَيْها، فيَعْتِقُ ثُلثاهُم. وإن كان قيمةُ العَبِيدِ (٨١) ثلاثة آلافٍ، وباقِى التَّركِةِ ألفٌ، ضَرَبْتَ قِيمَتَهم فى ثلاثةٍ، تكُنْ تِسْعةَ آلافٍ، وتَنْسِبُ إليها التَّرِكَةَ كلَّها، تكُنْ أربعةَ أتْساعِها. وإن كان قِيمَتُهم أربعة آلافٍ، وباقِى التَّركِةِ ألفٌ، ضَرَبْتَ قِيمَتَهم فى ثلاثةٍ، تكُن اثْنَىْ عَشَرَ ألْفًا، وَنسَبْتَ إليها خمسةَ آلافٍ، تكُنْ رُبْعَها وسُدسَها، فيَعْتِقُ مِن العَبِيدِ رُبْعُهم وسُدسُهم.
فصل: وإِنْ كان على المَيِّتِ دَيْنٌ يُحِيطُ بالتَّركِةِ، لم يَعْتِقْ منهم شىءٌ. وإِنْ كان يُحِيطُ ببعضِها، قُدِّمَ الدَّيْنُ؛ لأنَّ العِتْقَ وَصِيّةٌ، وقد قَضَى رسولُ اللَّه -صلى اللَّه عليه وسلم- أَنَّ الدَّيْنَ قبلَ الوَصِيَّةِ (٨٢). ولأنَّ قَضاءَ الدَّينِ واجِبٌ، وهذا تَبَرُّعٌ، وتَقْدِيمُ الواجبِ مُتَعَيّنٌ. وإن كان الدَّيْنُ بقَدْرِ نِصْفِ العَبِيدِ، جُعِلُوا جُزْأَيْنِ مُعَيَّنَيَنِ (٨٣)، كتِبَتْ رُقْعَتانِ؛ رُقْعَةٌ للدَّيْنِ، ورُقْعَةٌ للتَّركِةِ، وتُخْرَجُ واحدةٌ منهما على أحَدِ الجُزْأينِ، فمَن خرَجتْ عليه رُقْعَةُ الدَّينِ بِيعَ فيه، وكان الباقِى من (٨٤) جَمِيعِ التَّركِةِ يَعْتِقُ ثُلثُهم بالقُرْعَةِ، على ما تقدَّم. وإن كان الدَّيْنُ بقَدْرِ ثُلثِهم (٨٥)، كُتِبَتْ ثلاثُ رِقاعٍ؛ رُقْعَةٌ للدَّيْنِ، واثْنتان للتَّركِةِ. وإن كان بقَدْرِ رُبْعِهم، كُتِبَ أرْبَعُ رِقاعٍ؛ رُقْعَةٌ للدَّينِ، وثلاثةٌ للتَّركِةِ، ثمَّ يُقْرَعُ بينَ مَن خرَجتْ له رِقاعُ التَّركِةِ. وإن كُتِبَ رُقْعَةٌ للدَّينِ، ورُقْعَةٌ للحُرِّيَّةِ، ورُقْعتانِ للتَّركِةِ، جاز. وقيل: لا يجوزُ؛ لئلَّا تخْرُجَ رُقْعَةُ الحُرِّيَّةِ قبلَ قَضاءِ الدَّيْنِ. [والأَوَّلُ أصَحُّ؛ لأَنَّه إنَّما يُمْنَعُ من العِتْقِ قَبلَ قضاء الدَّيْنِ] (٨٦) إذا لم يكُنْ له وَفاءٌ، فأمَّا إذا كان له وَفاءٌ، لم يُمْنَعْ منه، بدليلِ ما لو كان العِتْقُ فى أَقَلَّ من ثُلثِ الباقِى بعدَ وَفَاءِ الدَّينِ، فإنَّه لا يُمْنَعُ من العِتْقِ قبلَ وَفائِه (٨٧).
فصل: وإذا أعْتَقَ فى مَرَضِ مَوْتِه ثلاثةً لا يَمْلِكُ غيرَهم، أو واحدًا منهم غيرَ
(٨١) فى الأصل، م: "العبد".(٨٢) تقدم تخريجه، فى: ٨/ ٣٩٠.(٨٣) سقط من: أ، ب، م.(٨٤) سقط من: أ.(٨٥) فى الأصل: "ثلثه".(٨٦) سقط من: أ. نقل نظر.(٨٧) فى الأصل: "وفائهم".