or "weigh it out," or "it is sound," there are two viewpoints regarding it. The first is that it is not an acknowledgement, because the description refers to the claimant, and he has not acknowledged its obligation. Furthermore, it is permissible that he might give him what he claims without it being obligatory upon him; thus, his command to him to take it is more appropriately interpreted as not necessarily implying an obligation. The second is that it is an acknowledgement, because the pronoun refers back to what preceded.
If he says: "He has a thousand against me when the month ends," or "When the month ends, he has a thousand against me," our companions stated: The first is an acknowledgement, and the second is not an acknowledgement. This is explicitly stated by al-Shafi'i, because in the first he began with the acknowledgement, then followed it with what does not necessitate its nullification, because his statement: "When the month ends," may be intended to indicate the time of payment, and therefore the acknowledgement is not invalidated by an ambiguous matter. In the second, he began with the condition, [thereby attaching to it a phrase] that is suitable for an acknowledgement and suitable for a promise, so it is not an acknowledgement given the ambiguity. It is also possible that there is no difference between them, because placing the condition either before or after is the same, so there would be two viewpoints in both cases.
(29) In M, there is an addition: "and the second is not an acknowledgement." (30) In B: "fa-ta'allaqa 'alayhi lafzan" (so he attached to it a phrase).
أو اتَّزِنْها، أو هي صِحَاحٌ. ففيه وَجْهَانِ؛ أحَدُهما ليس بإِقْرَارٍ؛ لأنَّ الصِّفَةَ تَرْجِعُ إلى المُدَّعِى، ولم يُقِرَّ بِوُجُوبِه، ولأنَّه يَجوزُ أن يُعْطِيَهُ ما يَدَّعِيهِ من غيرِ أن يكونَ وَاجِبًا عليه، فأمْرُهُ بِأَخْذِهَا أَوْلَى أن لا يَلْزَمَ منه الوُجُوبُ. والثانى، يكونُ إِقْرَارًا؛ لأنَّ الضَّمِيرَ يَعُودُ إلى ما تَقَدَّمَ. وإن قال: له عَلَىَّ أَلْفٌ إذا جاءَ رَأْسُ الشَّهْرِ. أو إذا جاءَ رَأْسُ الشَّهْرِ فلَهُ عَلَىَّ أَلْفٌ. فقال أصْحَابُنَا: الأَوَّلُ إِقْرَارٌ، والثانى ليس بإِقْرَارٍ. وهذا مَنْصُوصُ الشّافِعِىِّ؛ لأنَّه في الأَوَّلِ بَدَأَ بالإِقْرَارِ (٢٩)، ثم عَقَّبَهُ بما لا يَقْتَضِى رَفْعَهُ، لأنَّ قولَه: إذا جَاءَ رَأْسُ الشَّهْرِ. يَحْتَمِلُ أنَّه أرَادَ المَحلَّ، فلا يَبْطُلُ الإِقْرَارُ بأَمْرٍ مُحْتَمِلٍ، وفى الثاني بَدَأَ بالشَّرْطِ [فعَلَّقَ عليه لَفْظًا] (٣٠) يَصْلُحُ للإقْرَارِ ويَصْلُحُ لِلْوَعْدِ، فلا يكونُ إِقْرَارًا مع الاحْتِمَالِ. ويَحْتَمِلُ أنَّه لا فَرْقَ بينهما؛ لأنَّ تَقْدِيمَ الشَّرْطِ وتَأْخِيرَه سَوَاءٌ، فيكونُ فيهما جميعا وَجْهَانِ.
(٢٩) في م زيادة: "والثانى ليس بإقرار".(٣٠) في ب: "فتعلق عليه لفظ".