a mudabbar. We shall mention its tradition in its respective chapter, if God Almighty wills. Moreover, tadbir (designating a slave for freedom after the master's death) is either a bequest or emancipation upon a condition; in either case, one is not prevented from performing expiation by emancipating him before the occurrence of the condition. The condition here is death, which has not yet occurred.

1816 - Issue: He said: "And the castrated slave."

We do not know of any disagreement regarding the validity of emancipating a castrated slave, whether he is cut, paralyzed, or crushed, because this is a defect that does not impair his work nor affect it; indeed, his value might even increase thereby, and the harm of his sexual desire is averted from him. Thus, it suffices, like a potent male.

1817 - Issue: He said: "And the child of zina (illicit intercourse)."

This is the view of the majority of scholars. It was narrated from Fadalah ibn Ubayd and Abu Hurayrah. This was also stated by Ibn al-Musayyab, al-Hasan, Tawus, al-Shafi'i, Ishaq, Abu Ubayd, and Ibn al-Mundhir. It was narrated from Ata, al-Sha'bi, al-Nakha'i, al-Awza'i, and Hammad that it does not suffice, because Abu Hurayrah narrated from the Prophet, may God bless him and grant him peace, that he said: "The child of zina is the worst of the three." Abu Hurayrah said: "For me to be given a lash in the cause of God is dearer to me than that." Narrated by Abu Dawud. Our argument is his inclusion under the absolute, general sense of the saying of God Almighty: "Then the setting free of a neck." Furthermore, he is a Muslim slave with complete capacity for work who has not received compensation for any part of himself, nor has his emancipation become due by another cause. Thus, his emancipation suffices, just like a child of legitimate birth. As for the traditions mentioned in his condemnation, scholars have differed in their interpretation. Al-Tahawi said: The child...