If the contract was not prevented at its inception, then it is more appropriate that it should not be invalidated during its continuity. Furthermore, its harm occurred through his contract and its annulment, so it should not be removed by the annulment of another's contract. Moreover, there is harm to the mukatab and his master in the annulment of the mukataba, and repelling the harm from the partner who [annulled is not more appropriate than repelling the harm from the one who] did not annul; rather, repelling the harm from the one who did not annul is more appropriate, for three reasons: First, the harm of the one who annulled occurred as a consequence of his partner's contract remaining in his own property, whereas the harm of his partner is through the removal of his contract and the annulment of his disposal of his property. Second, the harm of the one who annulled is not considered by the Law (Shari'a) in any instance, and there is no basis for the ruling they mentioned, nor is any parallel for it known; thus, it is in the position of an interest (maslaha) that is unrestricted (mursala), regarding which there is a consensus to disregard it, whereas the harm of his partner due to the annulment of his contract is considered in all his other contracts, such as his sales, gifts, mortgages, and other things, so it is more appropriate. Third, the harm of the annulment extends to the mukatab, thus being harm to two parties, while the harm of the annulled one does not extend beyond him. Furthermore, if it were estimated that the two harms were equal, it would be necessary to keep the ruling as it was; it is not permitted to initiate an annulment without a superior proof.

1992 - Issue: He said: (When the mukatab is freed, he shall commence a year with the wealth he possesses, then pay zakat on it if it reaches the nisab (minimum threshold)).

The summary of this is that no zakat is due from the mukatab, without any disagreement that we are aware of. When he is freed, he becomes one of the people of zakat at that time, so the zakat year begins from the day he is freed. When the year is completed, zakat becomes due if it reaches the nisab; if it does not reach the nisab, there is nothing due on it. This becomes like the disbeliever when he embraces Islam while possessing zakat-eligible wealth that reaches the nisab; he shall commence a year for it from the time he embraced Islam, because he became one of the people of zakat at that time. Likewise is...