among them (16), and we completed the entire manumission for some of them. If all of them were other than manumission, we would divide the one-third among them according to the value of their gifts, because they (17) are equal in entitlement, so it is divided among them according to the size of their rights, like the creditors of an insolvent person. This principle is deviated from in the case of manumission due to the hadith of Imran ibn Husayn (18), and because the intent behind manumission is to complete (19) the legal rulings, and legal rulings are not completed except by completing the manumission, unlike others; and because dividing manumission among them causes harm to the heirs, the deceased, and the slaves, as will be mentioned in its place. If they occur all at once, and they include both manumission and other things, there are two narrations regarding it; the first is that manumission is given priority due to its emphasis (20). The second is that the whole is treated equally, because they are rights that are equal in their entitlement, so they are equal in their execution, just as if they were of one type; this is because their entitlement occurred in one state (21). Sixth, if the donor dies before having the executed gift taken into possession (22), the choice belongs to the heirs; if they wish, they may hand it over, and if they wish, they may prevent it, whereas a bequest becomes binding upon acceptance after death without their consent.

Section: If a sick person says: "If I manumit Sa'd, then Sa'id is free." Then he manumits Sa'd, Sa'id also becomes free if they both fall within the one-third. If only one of them falls within the one-third, Sa'd becomes free alone, and lots are not cast between them for two reasons: one is that Sa'd preceded him in manumission. The second is that his manumission is a condition for the manumission of Sa'id, so if part of him remained in slavery, the manumission of Sa'id would also be missed due to the failure of its condition. If any of the one-third remains such that part of Sa'id can be freed with it, the remainder of the one-third is used to free part of him. If he says: "If I manumit Sa'd, then Sa'id and 'Amr are both free." Then he manumits Sa'd, and none of them fall within the one-third except one, then Sa'd becomes free alone, for the reason we have mentioned.