as for the giving, [it means] giving him a share from the sadaqa (charity), or that it is a recommendation to give charity to him, and it is not obligatory, as evidenced by the fact that the contract necessitates compensation from him, so how could it require the dropping of a portion of it? We respond: As for the first point, 'Ali and Ibn 'Abbas, may Allah be pleased with them both, interpreted it as we have mentioned, and they are the most knowledgeable regarding the interpretation of the Qur'an. To treat the command as a recommendation contradicts the requirement of the command, so it should not be resorted to except with evidence. As for their statement that the contract necessitates [payment] from him and thus it does not lapse, we say: Kindness to him is only obligatory at the end of his kitaba, as an act of consolation towards him and as a gratitude for the bounty of Allah the Exalted, just as zakat is obligatory as an act of consolation from the bounties which Allah the Exalted has bestowed upon His servant. And because the slave has undertaken the gathering of this wealth and labored for it, the situation requires consoling him from it, just as the Prophet, may Allah bless him and grant him peace, ordered that he be fed from the food whose heat and smoke he has endured (8). This was distinguished by obligatoriness because there is in it assistance toward emancipation, and aid for those whom it is a right upon Allah the Exalted to aid, for Abu Hurayra, may Allah be pleased with him, said: The Messenger of Allah, may Allah bless him and grant him peace, said: "There are three whom it is a right upon Allah the Exalted to aid: the mujahid in the way of Allah, the mukatab who wishes to pay [his debt], and the one seeking marriage who wishes to maintain chastity." It was extracted by al-Tirmidhi (10), who said: A hasan (good) hadith.
Section Two: Concerning its amount, and it is the fourth. This was mentioned by al-Khiraqi, Abu Bakr, and others among our companions. It was narrated from 'Ali, may Allah be pleased with him. Qatada said: One-tenth. Al-Shafi'i and Ibn al-Mundhir said: Whatever the name [of wealth] applies to is sufficient. This is the opinion of Malik, except that for him it is recommended, due to the saying of Allah the Exalted: {from the wealth of Allah which He has given you}. And "min" (from) denotes partitive; a small amount is a part, so it is sufficient. Ibn 'Abbas said: Remit something from their kitaba for them (11). And because it has been established that
(7) In M: "for the sake of kindness". (8) Its extraction was mentioned previously, in: 11/436. (9) Dropped from: B. (10) In: Chapter on what was narrated concerning the mujahid, the one seeking marriage, and the mukatab..., from the chapters on the virtues of jihad. 'Aridat al-Ahwadhi 7/157. It was also extracted by al-Nasa'i, in: Chapter on Allah's aid to the one seeking marriage who wishes to maintain chastity, from the Book of Marriage. Al-Mujtaba 6/50. And Ibn Majah, in: Chapter on the Mukatab, from the Book of Manumission. Sunan Ibn Majah 2/842. And Imam Ahmad, in: Al-Musnad 2/251, 437. (11) In A, B, and M: "their kitaba".
بالإِيتاءِ، إعْطاؤُه سَهْمًا من الصَّدَقةِ، أو النَّدْبُ إلى التَّصَدُّقِ عليه، وليس ذلك بواجِبٍ، بدليلِ أَنَّ العَقْدَ يُوجِبُ العِوَضَ عليه، فكيف يَقْتَضِى إسْقاطَ شىءٍ منه؟ قُلْنا: أمَّا الأوَّلُ، فإِنَّ عليًّا وابنَ عباسٍ، رَضِىَ اللَّهُ عنهما، فَسَّراه بما ذكَرْناه، وهما أعْلَمُ بتَأْوِيلِ القرآنِ، وحَمْلُ الأمرِ على النَّدْبِ يُخالِفُ مُقْتَضَى الأَمْرِ، فلا يُصَارُ إليه إِلَّا بدَلِيلٍ. وقَولُهم: إِنَّ العَقْدَ يُوجِبُ عليه، فلا يَسْقُطُ عنه. قُلْنا: إنَّما يَجِبُ الرِّفْقُ (٧) به عندَ آخِرِ كِتابَتِه، مُوَاساةً له، وشكرًا لنِعْمةِ اللَّهِ تعالى، كما تَجِبُ الزَّكَاةُ مُواساةً من النِّعَمِ التى أَنْعَمَ اللَّهُ تعالى بها على عَبْدِه، ولأنَّ العَبْدَ وَلِىَ جَمْعَ هذا المالَ، وَتَعِبَ فيه، فاقْتَضَى الحالُ مُواساتَه منه، كما أمَرَ النَّبِىُّ -صلى اللَّه عليه وسلم- بإطْعامِه من الطَّعامِ الذى وَلِىَ حَرَّه ودُخَانَه (٨)، واخْتصَّ هذا بالوُجُوبِ؛ لأنَّ فيه مَعُونةً على العِتْقِ، وإعانةً لمن يحِقُّ على (٩) اللَّهِ تعالى عَوْنُه، فإِنَّ أبا هُرَيْرَةَ، رَضِىَ اللَّهُ عنه، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "ثَلاثَةٌ حَقٌّ عَلَى اللَّهِ تَعالَى عَوْنُهُمْ، الْمُجَاهِدُ فِى سَبِيلِ اللَّهِ، والْمُكاتَبُ الَّذِى يُرِيدُ الْأَدَاءَ، والنَّاكِحُ الَّذِى يُرِيدُ الْعَفَافَ". أخْرَجَه التِّرْمِذِىُّ (١٠)، وقال: حديثٌ حسنٌ.
الفصل الثانى: فى قَدْرِه، وهو الرُّبْعُ. ذكَره الْخِرَقِىُّ، وأبو بكرٍ، وغيرُهُما من أصحابِنا. ورُوِىَ ذلك عن علىٍّ، رَضِىَ اللَّهُ عنه. وقال قَتادةُ: العُشْرُ. وقال الشافعىُّ، وابنُ المُنْذِرِ: يُجْزِئُ ما يَقَعُ عليه الاسْمُ. وهو قولُ مالكٍ، إِلَّا أنَّه عندَه مُسْتَحَبٌّ؛ لقولِ اللَّه تعالى: {مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ}. و {مِنْ} للتَّبْعِيضِ، والقَلِيلُ بعضٌ، فيُكْتَفَى به. وقال ابنُ عباسٍ: ضَعُوا عنهم من كِتَابَتِهم (١١) شيئًا. ولأنَّه قد ثَبَتَ أَنَّ
(٧) فى م: "للرفق".(٨) تقدم تخريجه، فى: ١١/ ٤٣٦.(٩) سقط من: ب.(١٠) فى: باب ما جاء فى المجاهد والناكح والمكاتب. . .، من أبواب فضائل الجهاد. عارضة الأحوذى ٧/ ١٥٧.كما أخرجه النسائى، فى: باب معونة اللَّه الناكح الذى يريد العفاف، من كتاب النكاح. المجتبى ٦/ ٥٠. وابن ماجه، فى: باب المكاتب، من كتاب العتق. سنن ابن ماجه ٢/ ٨٤٢. والإمام أحمد، فى: المسند ٢/ ٢٥١، ٤٣٧.(١١) فى أ، ب، م: "مكاتبتهم".
