or something prohibited, such as wine or swine. As for if he stipulates a corrupt condition in the kitaba, the stated position is that it does not invalidate it, but rather the condition is null and void, and the kitaba remains valid. It is also possible to deduce that it does invalidate it, based on corrupt conditions in a sale. This is the madhhab of al-Shafiʿi. It has been narrated from Abu ʿAbd Allah, may Allah have mercy on him, that which indicates that kitaba based on prohibited compensation is invalid, and he does not become free by fulfilling it. This is the choice of Abu Bakr, for he narrated from Ahmad, may Allah be pleased with him, that he said: If he grants him a corrupt kitaba, and he fulfills what he was contracted for, he becomes free, unless the kitaba was prohibited. Thus, he ruled for emancipation upon fulfillment, except in the case of a prohibited one. The Qadi chose the view that he becomes free upon fulfillment, like other forms of corrupt kitaba. It is possible to interpret the statement of the Qadi as referring to when the master makes fulfillment a condition for emancipation, saying: "If you fulfill to me, you are free." So he fulfills it to him, and he becomes free by the condition alone, not by the kitaba, and in this kitaba, the ruling of the condition is established in emancipation [by its existence, not by the ruling of the kitaba]. As for other forms of corrupt kitaba, it is equal to the valid one in four rulings: The first is that he becomes free upon fulfilling what he was contracted for, whether he explicitly stated the condition, saying: "If you fulfill to me, you are free," or did not say it; because the meaning of kitaba necessitates this, so it becomes as if it were explicitly stated, and he becomes free upon its occurrence, like valid kitaba. The second is that if he becomes free upon fulfillment, he is not obligated to pay his own value, nor does he reclaim from his master what he had given him. Abu Bakr mentioned this, and it is the apparent meaning of Ahmad’s statement, may Allah be pleased with him. Al-Shafiʿi, may Allah be pleased with him, said: They return to each other, so the slave is obligated to pay his value, and the master is obligated to return what he took, and they offset the amounts to the extent of the lesser of the two, if they are of the same genus, and the one with the surplus takes his surplus; because it is a contract of corrupt exchange, so it is necessary to revert, like a corrupt sale. Our argument is that it is a kitaba contract for an exchange in which