the authority, Jumu'ah (Friday prayer), Hajj, Jihad, and other rulings that differ between slavery and freedom, and this is not achieved except by the emancipation of the entire slave. This preference—and Allah knows best—by the Prophet (peace and blessings of Allah be upon him) for the expensive one, only applies when the benefit is equal. As for when some are superior due to religious commitment, chastity, righteousness, and the benefit for them in being emancipated—such as if they are harmed by slavery and would benefit from emancipation, while another is not benefited by emancipation and may even be harmed by it due to the loss of their maintenance, guarantee, interests, inability to earn after emancipation, and departure from protection and care—then emancipating the one whose benefit in emancipation is greater is better and more worthy, even if their monetary value is less. It is not permissible to emancipate someone whose emancipation would cause corruption, because the testator's intention is to acquire reward and merit, and there is no merit in the emancipation of such a person. It is not permissible to emancipate anyone but a Muslim slave, because when Allah (the Most High) said: "[the freeing of a neck]" (Quran 4:92, 58:3), it did not encompass anyone other than a Muslim, and the general speech of a human is interpreted according to the general speech of Allah (the Most High). It is not permissible to emancipate one who is defective with a defect that prevents valid expiation, for the reason we mentioned. And Allah knows best.

Section: Al-Marwazi narrated from Ahmad concerning one who bequeathed his third for acts of righteousness: it is divided into three parts; one part for Jihad, one part to be given in charity to his relatives, and one part for Hajj. In a narration by Abu Dawood, he said: "The military expedition (Ghazw) is prioritized." It was also reported from him that he allocated a part for the ransom of captives. This, and Allah knows best, is not by way of obligation and restriction, but it is permissible to spend it in all avenues of righteousness, because the wording is general; thus, it must be interpreted according to its generality, and it is not permissible to restrict the general without evidence. Perhaps other than these avenues are more needy than some of them and more deserving. Necessity may arise for shrouding a deceased person, repairing a road, freeing a captive, emancipating a slave, paying a debt, or aiding someone in distress, more than the need for the Hajj of one for whom Hajj is not obligatory, as he would be tasked with the obligation of that which was not previously obligatory for him, and a burden that Allah had relieved him of, without any benefit returning to any of Allah's creation. Therefore, prioritizing this over that whose benefit is clear and for which there is a pressing need, without evidence, is an arbitrary judgment that has no meaning. And when he says: