one of them, the bequest is specified to it. If it has a middle one in amount, a middle one in term, and a middle one in number, which differ from one another, then it is left to the choice of the heirs; they may remit whichever of them they wish. If the heirs and the mukatab disagree regarding what the testator intended, the statement of the heirs is accepted, along with their oaths that they do not know what the testator intended, then the designation rests with them. Whenever there are two middle ones, the heirs shall designate one of them. Whenever the number is odd, its middle is one. If it is even, such as four or six, its middle is two. The same ruling applies if he bequeaths his middle installments. If he says, "Remit for him what is light," or says, "what is heavy" or "what is much," this is subject to the estimation of the heirs, because everything is light in comparison to what is heavier than it, and heavy in comparison to what is lighter than it, as our companions stated regarding a case where one bequeaths a vast, much, heavy, or light amount of wealth. If he says, "Remit for him the majority of what he owes," half of it is remitted, plus the slightest increase. If he says, "Remit for him the majority of what he owes, and the equivalent of half of it," this amounts to three-quarters, plus the slightest increase. If he says, "Remit for him the majority of what he owes, and its equivalent," this amounts to the entire kitaba, plus an increase; thus, it is valid regarding the kitaba, and void regarding the excess, due to the lack of an object for it. If he says: "Remit for him whatever he wishes," and he wishes for the remission of all that he owes, all that he owes is remitted; because his expression encompasses it. If he says: "Remit for him whatever he wishes from the wealth of the kitaba," he may not remit the whole, because the preposition "min" (from) signifies partitive meaning, and thus does not encompass the entirety. The school of al-Shafi'i in this entire section is similar to what we have mentioned.

2002 - Issue; he said: (And if the mukatab purchases his father, or a relative who is a mahram (prohibited for marriage) to him, they do not become free until he fulfills his payment, while they are in his ownership. If he fails, they are slaves to his master.)

The discussion on this issue is in two sections: