because he did not give him from it nor from its genus. It is possible that it is permissible, because kindness (17) is achieved through it.

Section Four: Concerning the time of its permissibility. It is from the time of the contract, due to the saying of Allah the Exalted: {So make a contract with them if you know there is good in them and give them}. This is needed from the time of the contract, and the sooner he hastens it (18), the better, because it is more beneficial, like zakat.

Section Five: Concerning the time of its obligation. It is at the time of emancipation, because Allah the Exalted commanded giving to him from the wealth He has given, and when he gives the wealth, he is emancipated; therefore, it is obligatory to give it to him at that time. 'Ali, may Allah be pleased with him, said: "The kitaba is on two installments (nujum), and the giving is from the second (19)." If the master dies before giving it to him, it is a debt upon his estate, because it is an obligatory right, so it is like his other debts. If the estate is insufficient to cover it and other debts, they shall share the estate proportionally according to the extent of their rights, and this is prioritized over bequests, because it is a debt, and the Prophet, may Allah bless him and grant him peace, has decided that debt comes before a bequest (20).

1981- Issue: He said: (And if the kitaba [payment] is hastened before its due time, it is incumbent upon the master to accept it, and he is emancipated from that moment, according to one of the two narrations from Abu Abd Allah, may Allah have mercy on him. The other narration is: if he possesses what he pays with, he has become free.)

The discussion of this issue is in two sections:

One of them: Concerning the case where the mukatab hastens the kitaba before its due time. The explicit text from Ahmad is that it is mandatory for him to accept it, and the mukatab is emancipated. Abu Bakir mentioned in it another narration that it is not mandatory to accept the wealth except at its scheduled times (nujum), because the mukatab's remaining in his ownership during this period is a right belonging to him, and he has not consented to its cessation (1); therefore, it did not cease, just as if he had suspended his emancipation on a condition (2), he would not be emancipated before it. The correct [view] in the Madhhab is the first one. It is the school of