2000 - Issue: He said: (And it is permissible to sell the mukatab).
This is the opinion of 'Ata', al-Nakha'i, al-Layth, and Ibn al-Mundhir. It is also the older of the two opinions of al-Shafi'i, who said: There is no basis for the statement of those who said it is not permissible. Abu al-Khattab narrated another narration from Ahmad, stating that it is not permissible to sell him. This is the opinion of Malik, the scholars of [the school of] opinion (Ashab al-Ra'y), and the newer of the two opinions of al-Shafi'i; because it is a contract that prevents the right to his earnings, thus it prevents his sale, similar to his sale and his emancipation. Al-Zuhri and Abu al-Zinad said: It is permissible to sell him with his consent, but not permissible if he does not consent. This has also been narrated from Abu Yusuf, because Barira was only sold with her consent and request, and because his master has the right to utilize his benefits with his consent, and it is not permissible without his consent, so too with his sale. Our argument is what 'Urwa narrated from 'Aisha, that she said: Barira came to me and said: O 'Aisha, I have contracted with my masters for nine awaq (ounces), one uqiya each year, so help me. She had not yet paid anything of her kitaba. 'Aisha said to her, and she felt [a desire] for her: Go back to your family, if they like that I give them all of that, I will do so. So Barira went to her family and proposed that to them, but they refused and said: If she wishes to count it [as charity] against you, let her do so, and your wala' (patronage rights) will be ours. 'Aisha mentioned this to the Messenger of Allah, peace and blessings of Allah be upon him, and he said: "That does not prevent you from it. Buy [her] and emancipate [her], for the wala' belongs to the one who emancipates." The Messenger of Allah, peace and blessings of Allah be upon him, then stood among the people, praised Allah, and extolled Him, then said: "[As for what follows], what is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates a condition that is not in the Book of Allah, it is void, even if it be a hundred conditions. The decree of Allah is more deserving, and His condition is more binding. And indeed, the wala' belongs to the one who emancipates." Agreed upon. Ibn al-Mundhir said: Barira was sold with the knowledge of the Prophet, peace and blessings of Allah be upon him, while she was a mukataba, and he did not object to that. Thus, therein is the clearest proof that his sale is permissible.
(1) In M, there is an addition: "mukatab". (2) In B and M: "fa-yamna'" (then it prevents). (3) Its takhrij (authentication) was previously mentioned in: 6/326, 8/359, 360. (4) In M: "wa-naqasat". And "nafisat" means: desired. (5) In the original: "tahtasib". (6) In B and M: "ma". (7) In the original: "fa-qada'u".
٢٠٠٠ - مسألة؛ قال: (وَيَجُوزُ بَيْعُ الْمُكَاتَبِ)
وهذا قولُ عَطاءٍ، والنَّخَعِىِّ، واللَّيْثِ، وابنِ المُنْذِرِ. وهو قَدِيمُ قَوْلَىِ الشافِعِىِّ، قال: ولا وَجْهَ لقَوْلِ مَن (١) قال: لا يجوزُ. وحكى أبو الخَطَّاب، عن أحمدَ، رِوَايةً أُخْرَى، أنَّه لا يجوزُ بَيْعُه. وهو قولُ مالِكٍ، وأصحابِ الرَّأْىِ، والجَديدُ من قَوْلَىِ الشافِعِىِّ؛ لأَنَّه عَقدٌ يَمْنَعُ اسْتِحْقاقَ كَسْبِه، فمَنَعَ (٢) بَيْعَه، كبَيْعِه وعِتْقِه. وقال الزُّهْرِىُّ، وأبو الزِّناد: يجوزُ بَيْعُه برِضَاهُ، ولا يجوزُ إذا لم يَرْضَ. وحُكِىَ ذلك عن أبى يوسفَ؛ لأنَّ بَرِيرَةَ إنَّما بِيعَت برِضَاها وطَلَبِها (٣)، ولأَنَّ لِسَيِّدِه اسْتِيفاءَ مَنافِعِه برِضَاهُ، ولا يجوزُ بغيرِ رِضَاهُ، كذلك بَيْعُه. ولَنا، ما رَوَى عُرْوَةُ، عن عائِشَةَ، أنَّها قالتْ: جاءَت بَرِيرَةُ إلىَّ، فقالتْ: يا عائشةُ، إنِّى كاتَبْتُ أَهْلِى على تِسْعِ أواقٍ، فى كُلِّ عامٍ أوقِيَّةٌ، فأعِينِينِى. ولم تكُنْ قَضَتْ من كتابتِها شَيْئًا، فقالتْ لها عائشةُ، ونَفِسَتْ (٤) فيها: ارْجِعِى إلى أَهْلِك، إِنْ أحَبُّوا أَنْ أُعْطِيَهم ذلك جميعًا، فَعَلْتُ. فذَهَبَتْ بَرِيرَةُ إلى أهْلِها، فعَرَضَتْ عليهم ذلك، فأَبَوْا، وقالُوا: إن شاءَتْ أَنْ تَحْتَسِبَ (٥) عليكِ فَلْتَفْعَلْ، ويكونَ ولاؤُك لنا. فذَكَرَتْ ذلك عائشةُ لرسولِ اللَّه -صلى اللَّه عليه وسلم-، فقال: "لَا يَمْنَعُكِ ذلِكَ مِنْهَا، ابْتَاعِى وَأَعْتِقِى، إنَّما الْوَلَاءُ لِمَنْ أَعْتَقَ". فقام رسولُ اللَّه -صلى اللَّه عليه وسلم- فى الناسِ، فحَمِدَ اللَّهَ، وأثْنَى عليه، ثم قال: " [أمَّا بَعْدُ، فَمَا] (٦) بَالُ نَاسٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِى كِتَابِ اللَّهِ، مَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِى كِتَابِ اللَّهِ، فَهُوَ بَاطِلٌ، وإِنْ كَانَ مِائَةَ شَرْطٍ، قَضَاءُ (٧) اللَّهِ أحَقُّ، وشَرْطُهُ أَوْثَقُ، وَإنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ". مُتَّفَقٌ عليه. قال ابنُ المُنْذِرِ: بيعَتْ بَرِيرَةُ بعِلْمِ النَّبِىِّ -صلى اللَّه عليه وسلم-، وهى مُكاتَبَةٌ، ولم يُنْكِرْ ذلك، ففى ذلك أبْيَنُ البَيانِ أَنَّ بَيْعَه جائِزٌ،
(١) فى م زيادة: "مكاتب".(٢) فى ب، م: "فيمنع".(٣) تقدم تخريجه، فى: ٦/ ٣٢٦، ٨/ ٣٥٩، ٣٦٠.(٤) فى م: "ونقست". ونفست: رغبت.(٥) فى الأصل: "تحسب".(٦) فى ب، م: "ما".(٧) فى الأصل: "فقضاء".
