Section: If he hands over to him the wealth of his kitaba explicitly, and the master says to him, "You are free," [and says: "This one is free"], then the compensation proves to be rightfully claimed by another, he does not become free by that; because its apparent meaning is an informational statement about what he obtained through payment. If the mukatab (contractual slave) claims that his master intended his emancipation by that, and the master denies it, then the statement is that of the master along with his oath; because the apparent situation is on his side, and he is the most informed regarding what he intended.
1994 - Issue; he said: (And whatever he takes from the installments of his kitaba, he begins a year for it)
Its general meaning is that what he takes from the installments of his kitaba is like wealth he acquired through earnings or otherwise, so he takes possession of it upon receiving it, and he begins a year for it; because he does not own what is in the hand of his mukatab, and this is why usury (riba) is applicable between them. There is no zakat due on him regarding the debt that is upon the mukatab; because his ownership of it is not complete, so it is required that he begin a year for what he takes from him, just as if he had taken it from a stranger.
1995 - Issue; he said: (And if the mukatab commits an offense, his offense is started before his kitaba. If he is unable to pay, his master is given the choice between ransoming him with his value if it is less than his offense, or handing him over.)
Its general meaning is that if a mukatab commits an offense requiring financial compensation, the indemnity for it attaches to his person, and it is paid from the wealth in his possession. This is the position held by al-Hasan, al-Hakam, Hammad, al-Awza'i, Malik, al-Hasan ibn Salih, al-Shafi'i, and Abu Thawr. Ata, al-Nakha'i, and Amr ibn Dinar said: His offense is the responsibility of his master. Ata said: His master may seek recourse against him for it. Al-Zuhri said: If he kills a man mistakenly, his kitaba and his wala' (patronage) belong to the guardian of the victim, unless his master ransoms him. We argue using the saying of the Prophet, peace and blessings of Allah be upon him: "No offender commits an offense but against himself." And because it is the offense of a slave, so it does not become a liability on the master,
(27) In B and M: "the kitaba". (28) Omitted from M. (29) Omitted from the original. (1) In M: "with its zakat". (1) Narrated by al-Tirmidhi, in: Chapter on what has come regarding: Your blood and your wealth are forbidden to you, from the chapters on tribulations (Fitan), and in: Chapter on the interpretation of Surat al-Tawbah, from the chapters on interpretation (Tafsir). 'Aridat al-Ahwadhi 9/4, 11/228. And Ibn Majah, in: Chapter: No one commits an offense against anyone, from the Book of Blood Money (Diyat), and in: Chapter: The sermon on the Day of Sacrifice, from the Book of Rites (Manasik). Sunan Ibn Majah 2/890, 1015. And Imam Ahmad, in: al-Musnad 4/14.
فصل: وإذا دَفَعَ إليه مالَ كتابتِه (٢٧) ظاهِرًا، فقال له السَّيِّدُ: أنتَ حُرٌّ. [وقال: هذا حُرٌّ] (٢٨). ثم بانَ العِوَضُ مُسْتَحَقًّا، لم يعْتِقْ بذلك؛ لأنَّ ظاهِرَه الإِخْبارُ عمَّا حَصَلَ له بالأداءِ. فلو ادَّعَى المُكاتَبُ أَنَّ سَيِّدَه قَصَدَ بذلك عِتْقَه، وأنْكَرَ السَّيِّدُ، فالقولُ قولُ السَّيِّدِ معَ يَمِينِه؛ لأنَّ الظَّاهِرَ معه (٢٩)، وهو أخْبَرُ بما نَوَى.
١٩٩٤ - مسألة؛ قال: (وَمَا قَبَضَ مِنْ نُجُومِ كِتَابَتِهِ، اسْتَقْبَلَ بِهِ (١) حَوْلًا)
وجملتُه أَنَّ ما يَأْخُذُه مِن نُجُومِ كِتابتَهِ، كمالٍ أسْتَفادَه بكَسْبٍ أو غيرِه، فيَمْلِكُه بأخْذِه، ويَسْتَقْبِلُ به حَوْلًا؛ لأَنَّه لا يَمْلِكُ ما فى يَدِ مُكاتَبِه، ولهذا جَرَى الرِّبا بينَهما، ولا زَكاةَ عليه فى الدَّيْنِ الذى على المُكاتَبِ؛ لأنَّ مِلْكَه عليه غيرُ تامٍّ، فوَجَبَ أن يسْتَقْبِلَ بما يأخُدُه منه حَوْلًا، كما لو أخَذَه من أجْنَبِىٍّ.
١٩٩٥ - مسألة؛ قال: (وَإِذَا جَنَى الْمُكَاتَبُ، بُدِئَ بِجِنَايَتِهِ قَبْلَ كِتَابَتِهِ، فَإِنْ عَجَزَ، كَانَ سَيِّدُهُ مُحَيَّرًا بَيْنَ أَنْ يَفْدِيَهُ بِقِيمَتِه إِنْ كَانَتْ أَقَلَّ مِنْ جِنَايَتِهِ، أَوْ يُسَلِّمَهُ)
وجملةُ ذلك أَنَّ المُكاتَبَ إذا جَنَى جِنايةً مُوجِبةً للمالِ، تَعَلّقَ أرْشُها برَقَبَتِه، ويُؤَدِّى من المالِ الذى فى يَدِه. وبهذا قال الحسنُ، والحَكَمُ، وحَمَّادٌ، والأوْزَاعِىُّ، ومالكٌ، والحسنُ بن صالحٍ، والشافعىُّ، وأبو ثَوْرٍ. وقال عَطاءٌ، والنَّخَعِىُّ، وعمرُو بن دِينارٍ: جِنايَتُه على سَيِّدِه. قال عَطاءٌ: ويَرْجع سَيِّدُه بها عليه. وقال الزُّهْرِىُّ: إذا قَتَلَ رَجُلًا خَطَأً، كانت كِتابَتُه ووَلاؤُه لوَلِىِّ المَقْتُولِ، إِلَّا أَنْ يَفْدِيَه سَيِّدُه. ولَنا، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "لَا يَجْنِى جَانٍ إِلَّا عَلَى نَفْسِهِ" (١). ولأنَّها جِنايةُ عَبْدٍ، فلم تَجِبْ فى ذِمَّةِ سَيِّدِه،
(٢٧) فى ب، م: "الكتابة".(٢٨) سقط من: م.(٢٩) سقط من: الأصل.(١) فى م: "بزكاته".(١) أخرجه الترمذى، فى: باب ما جاء: دماؤكم وأموالكم عليكم حرام، من أبواب الفتن، وفى: باب تفسير سورة التوبة، من أبواب التفسير. عارضة الأحوذى ٩/ ٤، ١١/ ٢٢٨. وابن ماجه، فى: باب: لا يجنى أحد على أحد، من كتاب الديات، وفى: باب الخطبة يوم النحر، من كتاب المناسك. سنن ابن ماجه ٢/ ٨٩٠، ١٠١٥. والإِمام أحمد، فى: المسند ٤/ ١٤.
