The law applies to it absolutely, and it is not emancipated except upon payment, like the Mukatab (a slave in a contract of manumission). For al-Shafi'i, there is a third view, which is that the emancipation is held in suspense; if he pays the value, we determine that he was emancipated from the moment he emancipated his share, and if he does not pay the value, we determine that he was not emancipated; for there is precaution in this for both of them. As for us, the hadith of Ibn Umar has been narrated in various phrasings that concur in pointing to freedom by the verbal utterance. Among them is a phrasing narrated by Ayyub, from Nafi', from Ibn Umar, that the Prophet (peace be upon him) said: "Whoever emancipates his share in a slave, and possesses what reaches his price at a fair value, he is emancipated." It was narrated by al-Bukhari, Abu Dawud, and al-Nasa'i. In a phrasing narrated by Ibn Abi Mulayka, from Nafi', from Ibn Umar: "If he possesses wealth, then he has all been emancipated." In a narration of Ibn Abi Dhi'b, from Nafi', from Ibn Umar: "And he who emancipates [possesses] what reaches his price, then he is all emancipated." Abu Dawud narrated with his isnad from Abu Hurayra, who said: The Messenger of Allah (peace be upon him) said: "Whoever emancipates a portion of a slave, he is free from his property." These are definitive texts regarding the point of contention, for he made him free and emancipated by his act of emancipation, conditional upon his being wealthy. And because it is emancipation by extension (al-sirayah), it occurs immediately after his utterance, just as if he had emancipated a part of his slave. The value is considered at the time of emancipation, and the disposal of the partner regarding him by means other than emancipation is not valid. According to al-Shafi'i, it is not valid even by emancipation; this indicates that the emancipation occurred within him by the first emancipation. As for their hadith, there is no argument for them in it, for the "wa" (conjunction) does not necessitate order. As for the conjunction with "thumma" (then) in the other phrasing, he did not intend by it sequential order, for it may come for purposes other than sequence, like His saying, the Almighty: {Then Allah is witness over what they do} [Qur'an 10:46]. As for the compensation, it became obligatory...
(5) In A: "mal" (wealth). (6) Omitted from: the original, A, and B. (7) In: The Chapter of those who mention the striving (al-sa'ayah) in this hadith, from the Book of Emancipation. Sunan Abi Dawud 2/349. It was also recorded by al-Bukhari, in: The Chapter of Appraising Items Between Partners at a Fair Value, from the Book of Partnership, and in: The Chapter of if one emancipates a share in a slave and does not possess wealth... from the Book of Emancipation. Sahih al-Bukhari 3/182, 190. And Muslim, in: The Chapter of Whoever Emancipates a Share He Possesses in a Slave, from the Book of Oaths. Sahih Muslim 3/1287. And al-Tirmidhi, in: The Chapter of what has been mentioned regarding a slave who is between two men and one of them emancipates his share, from the Chapters of Rulings. 'Aridat al-Ahwadhi 6/94. And Ibn Majah, in: The Chapter of Whoever Emancipates a Share He Possesses in a Slave, from the Book of Emancipation. Sunan Ibn Majah 2/844. (8) In A and B: "min" (from). (9) Omitted from: the original. (10) In M: "hurran min abidihi" (free from his slaves). (11) Surah Yunus: 46.
الشَّرْعُ به مُطْلَقًا، لم يَعْتِقْ إِلَّا بالْأَداءِ، كالمُكَاتَبِ. وللشَّافِعِىِّ قَوْل ثالِثٌ، أَنَّ العِتْقَ مُراعًى، فإن دَفعَ القِيمَةَ تَبَيَّنَّا أنَّه كان عَتَقَ من حِينَ أعْتَقَ نصيبَه، وإن لم يَدْفَعِ القِيمَةَ تَبَيَّنَّا أنَّه لم يكُنْ عَتَقَ؛ لِأَنَّ فيه احْتياطًا لهما جميعًا. ولَنا، حديثُ ابنِ عمرَ، رُوِىَ بألفاظٍ مختَلِفَةٍ، تَجْتَمِعُ فى الدِّلالَةِ على الحُرِّيَّةِ باللَّفْظِ، فمنها، لَفْظٌ رواهُ أيُّوبُ، عن نافِع، عن ابنِ عمرَ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "مَنْ أَعْتَقَ شِرْكًا لَهُ فِى عَبْدٍ، فَكَانَ لَهُ مَا (٥) يَبْلُغُ ثَمَنَهُ بِقِيمَةِ العَدْلِ، فَهُوَ عَتِيقٌ". رواهُ [البُخَارِىُّ] (٦)، وأبو دَاوُدَ، والنَّسَائِىُّ، وفى لفظٍ رَواهُ ابنُ أبى مُلَيْكَةَ، عن نافِعٍ، عن ابنِ عُمَرَ: "فَكَانَ لَهُ مَالٌ، فَقَدْ عَتَقَ كُلُّهُ". وفى رِوايَةِ ابنِ أبى ذِئْبٍ، عن نافِعٍ، عن ابنِ عُمَرَ: "وَكَانَ لِلَّذِى يُعْتِقُ ما يَبْلُغُ ثَمَنَهُ، فهُوَ يَعْتِقُ كُلُّهُ". ورَوَى أبو داود (٧)، بإسنادِه، عن أبى هُرَيْرَةَ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مَنْ أَعْتَقَ شِقصًا فى (٨) مَمْلُوكٍ، فَهُوَ حُرٌّ مِنْ مَالِهِ". وهذه نُصوصٌ فى مَحَلِّ (٩) النِّزاعِ، فإنَّه جَعَلَهُ حُرًّا وعَتِيقًا بإعْتاقِه، مَشْروطًا بكَوْنِه مُوسِرًا. ولِأَنَّهُ عِتْقٌ بالسِّرايَةِ، فكانتْ حاصِلَةً عَقِيبَ لَفْظِه، كما لَوْ أَعتَقَ [جُزْءًا من عَبْدِه] (١٠) أَنَّ القِيمَةَ مُعْتَبَرَةٌ وَقْتَ الإِعْتاقِ، ولا يَنْفُذُ تَصَرُّفُ الشَّرِيكِ فيه بغيرِ الإِعتاقِ. وعند الشَّافِعِىِّ، لا ينْفُذُ بالإِعتاقِ أَيضًا، فدَلَّ على أَنَّ العِتْقَ حصَلَ فيه بالإِعتاقِ الأَوَّلِ. فأمَّا حديثُهم، فلا حُجَّةَ لهم فيه؛ فإنّ "الواو" لا تَقْتضِى تَرْتِيبًا، وأمَّا العَطْفُ بـ "ثُمَّ" فى اللَّفْظِ الآخَرِ، لم يُرِدْ بها التَّرْتِيبَ، فإنَّها قد ترِدُ لِغَيْر التَّرتيبِ، كقولِهِ تعالى: {ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ} (١١). وأمَّا العِوَضُ، فإنَّما وجَبَ
(٥) فى أ: "مال".(٦) سقط من: الأصل، أ، ب.(٧) فى: باب من ذكر السعاية فى هذا الحديث، من كتاب العتق. سنن أبى داود ٢/ ٣٤٩.كما أخرجه البخارى، فى: باب تقويم الأشياء بين الشركاء بقيمة عدل، من كتاب الشركة، وفى: باب إذا أعتق نصيبا فى عبد وليس له مال. . . من كتاب العتق. صحيح البخارى ٣/ ١٨٢، ١٩٠. ومسلم، فى: باب من أعتق شركا له فى عبد، من كتاب الأيمان. صحيح مسلم ٣/ ١٢٨٧. والترمذى، فى: باب ما جاء فى العبد يكون بين الرجلين فيعتق أحدهما نصيبه، من أبواب الأحكام. عارضة الأحوذى ٦/ ٩٤. وابن ماجه، فى: باب من أعتق شركا له فى عبد، من كتاب العتق. سنن ابن ماجه ٢/ ٨٤٤.(٨) فى أ، ب: "من".(٩) سقط من: الأصل.(١٠) فى م: "حرا من عبيده".(١١) سورة يونس ٤٦.
