Muslim. If he comes to us by the permission of his master, the kitaba remains as it is, because he has not overpowered his master. If he enters into our land under a safe-conduct by his master's permission, and then the Muslims take his master captive and he is killed, the kitaba is transferred to his heirs, just as if he had died a natural death. If the Imam grants him a favor, ransoms him, or he escapes, the kitaba remains as it is. If the Imam enslaves him, the mukatab is held in suspension; if his master is freed, the kitaba remains as it is. If [the master] dies or is killed, the mukatab belongs to the Muslims, remaining upon what is left of his kitaba; he becomes free by paying it to them, and his wala' (right of patronage) belongs to them. If he is unable to pay, he is a slave to them. If the mukatab wishes to pay before his master is freed or dies, he pays it to the judge or to his trustee, and the received money is held in suspension, according to what we have mentioned. The mukatab becomes free upon payment, while his master is a slave and holds no wala'. Abu Bakr said: The wala' belongs to the Muslims. The Qadi said: It remains in suspension; if his master is freed, it belongs to him, and if he dies while still a slave, it belongs to the Muslims. If his master's enslavement occurs after the mukatab has been freed and the wala' has been established over him, the Qadi said: His wala' remains in suspension; if the master is freed, the wala' belongs to him, and if he is killed or dies while still a slave, the wala' becomes void, because he is a slave who cannot be inherited, so the wala' becomes void due to the absence of someone entitled to it. It is appropriate that it should belong to the Muslims, because the property of one who has no heir belongs to the Muslims, and likewise is the wala'. And Allah knows best.

Section: If an apostate enters into a kitaba with his slave, then according to the opinion of Abu Bakr, the kitaba is void, because his ownership ceased upon his apostasy. According to the manifest [position] of the madhhab, his kitaba is in suspension; if he embraces Islam, we determine that it was valid, and if he is killed or dies in his state of apostasy, it is void. If [the slave] pays [the installments] during [the master's] apostasy, his freedom is not ruled, and it remains in suspension; if his master embraces Islam, we determine the validity of the payment to him and his freedom, and if he is killed or dies in his state of apostasy, it is void, and the slave remains a slave. If he enters into a kitaba with him while he is a Muslim, then he apostatizes and is placed under interdiction (hajr), the slave does not have the right to pay him, but rather he pays to the judge, and he becomes free upon payment. If he pays to the apostate, it is held in suspension, as we have mentioned. If a Muslim enters into a kitaba with his apostate slave, his kitaba is valid, because his sale is valid; if he pays, he becomes free, and if he embraces Islam, he remains upon his kitaba.

Section: The kitaba of a sick person is valid. If it is in the terminal illness (marad al-mawt) that causes fear of death, it is reckoned from his one-third, because it is the selling of his property for his property, so it runs the course of a gift. Likewise, the wala' is established over the mukatab;