The difference between lineage and inheritance on one hand, and wala' on the other, is that wala' may be assigned to a person and then be transferred, which is what the master of the father transmits from the master of the mother; thus, it is permissible for it to be suspended, whereas lineage and inheritance are the contrary. If the emancipator dies before the mukatab is emancipated and we say that the wala' belongs to the master, he inherits from him. If we say that it is suspended, his inheritance is also suspended.

Section: He does not have the right to sell on credit (nasi'ah), even if he sells the merchandise for multiples of its value. This is the school of al-Shafi'i, because it involves placing wealth in jeopardy, and he is prohibited from placing wealth in jeopardy due to the master's right being attached to it. The Qadi said: Permissibility may be inferred by analogy to the mudarib (the agent in a profit-sharing contract), as he has the right to sell on credit according to one of the two narrations, so a similar ruling may be inferred here. It is the same whether he takes a guarantor or collateral for the price, or takes neither, because the gharar (uncertainty) is not removed. For it is possible that the collateral may be destroyed, or the debtor and the guarantor may go bankrupt. It is also possible that it may be permissible with collateral or a guarantor, because security has been obtained through it, and mishaps are rare, contrary to the original rule. If he sells for more than it is worth for immediate payment and makes the surplus deferred, it is permissible, because the surplus is profit. If he purchases on credit, it is permissible, because there is no uncertainty in it. It is not permissible for him to pledge it as collateral, because collateral is a trust and may be destroyed or denied by the debtor. He does not have the right to pay his wealth as a salam (forward sale), because it is in the meaning of selling on credit. He has the right to purchase via salam against his own liability, because it is in the meaning of purchasing on credit. He does not have the right to lend, because that is a donation of wealth, and it carries a risk to it. He has the right to borrow, because he benefits from the wealth. He does not have the right to pay his wealth as a mudaraba, because he hands it over to someone else, thereby putting it in jeopardy. He has the right to accept wealth as a qirad (profit-sharing contract), because it is a type of earning. The school of al-Shafi'i regarding this entire section is as we have mentioned.

Section: A mukatab has the right to buy and sell by the consensus of the scholars, because the contract of kitabah is for the purpose of attaining emancipation, and that is not attained except by performing the compensation for it. He cannot perform the performance except by earning, and buying and selling are among the most robust means of earning, for it has come in some reports that nine-tenths of sustenance is in trade. He has the right to take and give in matters that contain benefit for his wealth and conservation for it. He has...