1051 - Issue: He said: (Whoever emancipates a slave as a 'sa'ibah' [a slave emancipated without a claim to wala'], he shall have no wala'. If he takes anything from his inheritance, he must return it to its equivalent.)
Ahmad said, in a narration by Abd Allah: A man emancipates his slave as a sa'ibah; he is the man who says to his slave: 'I have emancipated you as a sa'ibah.' It is as if he dedicates him to Allah; the wala' does not belong to his master, for he has dedicated him to Allah and surrendered him. From Abu Amr al-Shaybani, from Abd Allah ibn Mas'ud: 'The sa'ibah places his wealth wherever he wishes.' Ahmad said, and Umar said: 'The sa'ibah and the sadaqah [charity] are for the day they are given.' Whenever a man says to his slave, 'I have emancipated you as a sa'ibah,' or 'I have emancipated you and I have no wala' over you,' he has no wala' over him. If he dies and leaves behind wealth but no heir, slaves are to be purchased with his wealth and emancipated. This is the explicit text reported from Ahmad. Ibn Umar emancipated a slave as a sa'ibah, and he died; Ibn Umar then purchased slaves with his wealth and emancipated them. Umar ibn Abd al-Aziz, al-Zuhri, Makhul, Abu al-Aliyah, and Malik said: His wala' is assigned to the community of Muslims. It is reported from 'Ata' that he said: 'We used to know that if he said: "You are free as a sa'ibah," then he [the slave] may pledge loyalty to whomever he wishes.' Perhaps Ahmad, may Allah have mercy on him, leaned toward the purchase of slaves as a matter of recommendation (istihbab) due to the action of Ibn Umar. And [the second narration]: The wala' belongs to the emancipator. This is the position of al-Nakha'i, al-Sha'bi, Ibn Sirin, Rashid ibn Sa'd, Damrah ibn Habib, al-Shafi'i, and the people of Iraq; because of his saying, peace be upon him: "Wala' belongs to the one who emancipates." And he designated it as a bond like the bond of lineage. Just as the lineage of a human or a child born of a marriage bed cannot be terminated by a condition, the wala' cannot be removed from an emancipated slave. For this reason, when the family of Barirah wanted to stipulate her wala' for themselves, the Prophet, peace and blessings of Allah be upon him, said to 'Aisha: "Purchase her and stipulate the wala' for them, for the wala' belongs only to the one who emancipates." This means that their stipulation...
(1) In M: "wa-la" [and not]. (2) In M: "qala" [he said]. (3) Dropped from: M. (4) In M, there is an addition of the Name of Majesty. (5) A completion from al-Sharh al-Kabir 4/125. (6) He is al-Muqra'i. Previously cited on page 171. (7) Damrah ibn Habib ibn Suhayb al-Zubaydi al-Homsi, a Tabi'i, the muezzin of the Great Mosque in Damascus, trustworthy, died in the year 130 AH. Tahdhib al-Tahdhib 4/459, 460. (8) Its verification has previously been cited in: 8/359. (9) Its verification has previously been cited on page 215.
١٠٥١ - مسألة؛ قال: (ومَنْ أعْتَقَ سَائِبةً، لَمْ يَكُنْ لَهُ الوَلَاءُ، فَإنْ أخَذَ مِنْ مِيرَاثِهِ شَيْئًا، رَدَّهُ فى مِثْلِه)
قال أحمدُ، فى روايةِ عبدِ اللَّهِ: الرجلُ يُعْتِقُ عَبْدَه سائِبةً، هو الرجلُ يقولُ لِعَبْدِهِ: قد أعْتَقْتُكَ سائِبَةً. كأنَّه يَجْعَلُهِ للَّه، لا (١) يكون ولاؤُه لمَوْلاه، قد جَعَلَه للَّه وسَلَمَه. عن (٢) أبى عمرو الشَّيْبانِىِّ، عن عبدِ اللَّه بن مَسْعودٍ: السَّائبةُ يَضَعُ مالَه حيثُ شاءَ. وقال أحمدُ، قال عمرُ: السَّائبةُ والصَّدَقةُ لِيَوْمِها. ومتى قال الرجلُ لِعَبْدِه: أعْتَقْتُكَ سائبةً، أو أعْتَقْتُكَ ولا وَلاءَ لِى عليك. لم يَكُن له (٣) عليه وَلاءٌ. فإن مات، وخَلَّفَ مالًا، ولم يَدَعْ وارثًا، اشْتُرِىَ بمالِه رِقَابٌ، فأُعْتِقُوا. فِى المَنْصُوصِ عن أحمدَ. وأعْتَقَ ابنُ عمرَ عبدًا سائبةً، فمات، فاشْتَرَى ابنُ عمرَ بمالِه رِقَابًا فأعْتَقَهُم. وقال عمرُ بن عبدِ العزيزِ، والزُّهْرِىُّ، ومَكْحولٌ، وأبو العَالِيةِ، ومالكٌ: يُجْعَلُ ولاؤُه لجماعةِ المسلمينَ. وعن عَطاءٍ (٤) أنَّه قال: كنا نَعْلَمُ أنَّه إذا قال: أنْتَ حُرٌّ سائِبَةُ. فهو يُوالِى مَنْ شاء. ولعلَّ أحمدَ، رَحِمَه اللَّهُ، ذَهَبَ إلى شِرَاءِ الرِّقابِ اسْتِحْبَابًا لِفِعْل ابنِ عمرَ. و [الرِّوايةُ الثانيةُ] (٥): الولاءُ لِلمُعْتِقِ. وهذا قول النَّخَعِىِّ، والشَّعْبِىِّ، وابنِ سِيرينَ، وراشدِ بن سعدٍ (٦)، وضَمْرةَ بن حَبِيبٍ (٧)، والشافعىِّ، وأهلِ العراقِ؛ لقوله عليه السلام: "الولاءُ لمن أعْتَقَ" (٨). وجعَله لُحْمةً كلُحْمةِ النَّسَبِ (٩). فكما لا يزولُ نَسَبُ إنسانٍ ولا ولدٍ عن فِرَاشٍ بشَرْطٍ، لا يزولُ ولاءٌ عن مُعْتَقٍ، ولذلك لمَّا أراد أهلُ بَرِيرةَ اشْتِرَاطَ وَلائِها على عائشةَ، قال لها النَّبِىُّ -صلى اللَّه عليه وسلم-: "اشْتَرِيهَا، واشْتَرِطِى لَهُمُ الْوَلَاءَ، فَإنَّمَا الوَلَاءُ لِمَنْ أعْتَقَ" (٨). يعنى أَنَّ اشْتِرَاطَهم
(١) فى م: "ولا".(٢) فى م: "قال".(٣) سقط من: م.(٤) فى م زيادة لفظ الجلالة.(٥) تكملة من الشرح الكبير ٤/ ١٢٥.(٦) هو المقرائى. تقدم فى صفحة ١٧١.(٧) ضمرة بن حبيب بن صهيب الزُّبيدى الحمصى التابعى، مؤذن المسجد الجامع بدمشق، ثقة، توفى سنة ثلاثين ومائة. تهذيب التهذيب ٤/ ٤٥٩، ٤٦٠.(٨) تقدم تخريجه فى: ٨/ ٣٥٩.(٩) تقدم تخريجه فى صفحة ٢١٥.