it exiting from the one-third, or the permission of the heirs, and in his view, a sale cannot be suspended. Among the issues related to this is a sick person who had his son gifted to him, and he accepted him, while his value is one hundred, and he left behind two hundred dirhams and another son. He becomes free, and he has one hundred, and his brother has one hundred. This is the opinion of Malik, Abu Hanifah, and al-Shafi'i. It was said, according to the opinion of al-Shafi'i: He does not inherit, and the entire two hundred belongs to the free son. Abu Yusuf and Muhammad said: He inherits half of himself, and half of the two hundred, and his value is counted against the remaining half of his inheritance. If his value is two hundred, and the remainder of the estate is one hundred, he becomes free from the capital, and the one hundred is between him and his brother. Malik and al-Shafi'i stated this. Abu Hanifah said: Half of him becomes free, because it is the amount of one-third of the estate, and he strives for the value of the remainder, and he does not inherit; because the one who is required to strive (al-mustas'a) is, in his view, like a slave who does not inherit except in four cases: A manumitter who frees his slave girl on the condition that she marries him; a woman who frees her slave on the condition that he marries her, and they refuse that; a gifted slave whom his master frees; and the purchaser of a slave who frees him before taking possession of him, while both of them are insolvent. In these instances, each one strives for his value, and he is a free person who inherits. Abu Yusuf and Muhammad said: He inherits half of the estate, which is three-quarters of his person, and he strives for one-quarter of his value for his brother. If he was gifted three sisters who are not related, and he has no wealth other than them, and no heir, they become free from the capital. This is the opinion of Malik. If he purchased them, it is the same, according to what al-Khabri mentioned from Ahmad. This is the opinion of Ibn al-Majishun, the people of Basra, and some of the followers of Malik. According to the opinion of the Qadi, one-third of them becomes free, in one of the two perspectives, which is the opinion of Malik; and in the other, all of them become free, due to the fact that the bequest of someone who has no heir is valid in his entire wealth, in the more correct of the two narrations. If he left wealth that covers their manumission from one-third of it, they become free.