nothing other than it, the Prophet (peace be upon him) sold it [when he knew] his need. This is the opinion of Ishaq, [Abu Ayyub, and Abu Khaythama], who said: If he sells it without need, we deem it permissible. A group narrated from Ahmad the permissibility of selling a mudabbar absolutely, in debt and otherwise, with need and without it. Ismail ibn Sa'id said: I asked Ahmad about selling a mudabbar when the man has a need for its price. He said: He has the right to sell it, whether he is in need of that or not. This is the correct view. Something similar was narrated from Aisha, Umar ibn Abd al-Aziz, Tawus, and Mujahid. This is the opinion of al-Shafi'i. Ibn Umar, Sa'id ibn al-Musayyib, al-Sha'bi, al-Nakha'i, Ibn Sirin, al-Zuhri, al-Thawri, al-Awza'i, al-Hasan ibn Salih, the People of Opinion (Ashab al-Ra'y), and Malik disliked its sale, because Ibn Umar (may Allah be pleased with them both) narrated that the Prophet (peace be upon him) said: "The mudabbar may not be sold or bought." And because it has earned emancipation upon the death of its master, it resembles the umm al-walad. Our evidence is what Jabir (may Allah be pleased with him) narrated, that a man emancipated a slave he owned on the condition of his death, then he became in need, so the Messenger of Allah (peace be upon him) said: "Who will buy him from me?" He sold him to Nu'aym ibn Abd Allah for eight hundred dirhams, then handed them to him and said: "You are more in need of it than he." It is agreed upon. Jabir said: He was a Coptic slave who died the year before last, during the emirate of Ibn al-Zubayr. Abu Ishaq al-Juzjani said: The hadiths regarding the sale of the mudabbar are authentic due to the soundness of their chains of transmission, and when a report is proven, one has no need for other people's opinions. Also, it is emancipation upon a condition established by the words of the emancipator, so it does not prevent sale, just as if he had said: "If you enter the house, you are free." Furthermore, it is a charitable gift of wealth after death, so it does not prevent sale during life, like a bequest (wasiyya). Ahmad said: They say: Whoever says, "My slave is free at the beginning of the month," has the right to sell him before the beginning of the month. And if he says, "Tomorrow," he has the right to sell him today. And if he says, "When I die."