Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

This is what we mean when we say that he possesses what will suffice him on a continuing basis. But if we say that what is meant by ongoing maintenance is cash, then cash can never be precisely determined. So we say: as long as you have wealth with which you can purchase a slave, then purchase one. If he says, “What I have will barely suffice me for fifty years,” we say, “How do you know that you will remain alive for fifty years?!” The jurists, may Allah have mercy on them, only meant someone who has a continuous income sufficient for him.

His statement, “and the maintenance of those whom he supports,” means those whose expenses he provides for, such as his wife, children, and relatives whose maintenance is obligatory upon him. Their maintenance takes priority over the emancipation that is obligatory upon him; indeed, in reality, emancipation is not obligatory upon him at all.

His statement, “and the dwelling he needs”: if this man has a dwelling which he needs, and he says, “If I sell this dwelling and rent a place instead, I will be able to emancipate a slave,” he is not required to sell it, because he needs it.

But if he has a dwelling of which only half is sufficient for him, he must sell the other half in order to emancipate a slave. If he says, “If I sell half of it, it will become jointly owned property, and the person who purchases it may cause me harm,” we say: there is a way around this: he may sell it all and purchase a dwelling suitable for him.

His statement, “and a servant”: what they mean is an owned servant, since a free servant is not your property. A person may keep a servant as a luxury and for comfort, or out of need. Thus, if he is an elderly man who needs someone to assist him when he goes to relieve himself, stands to pray, puts on his clothes, and the like, then this is a need. But if he has a servant whom he does not need except to say, “Bring me my shoes,” or, “Make my bed,” then he has no need for him. We say: sell him and purchase a slave. But if he needs him, should we say: emancipate him, or sell him and purchase a slave? The answer is no, because this is connected to

نقول: عنده ما يكفيه دائماً، أما أن نقول: إن المراد المؤونة دائماً النقود، فالنقود لا يمكن انضباطها أبداً، فنقول: ما دام عندك مال يمكن أن تشتري به رقبة فاشترِ، فإذا قال: الذي عندي لا يكاد يكفيني خمسين سنة، نقول: وما أدراك أنك ستبقى خمسين سنة؟! والفقهاء ﵏ إنما أرادوا مَنْ له دخل مستمر يكفيه. قوله: «وكفاية من يمونه» أي: يقوم بنفقته، كالزوجة، والأولاد، والأقارب الذين تلزمه نفقتهم، فيقدم مؤونة هؤلاء على العتق الواجب عليه، بل ولم يجب عليه في الواقع. قوله: «وعما يحتاجه من مسكن» لو كان هذا الرجل عنده مسكن يحتاجه، وقال: لو بعت هذا المسكن، واستأجرت أمكنني أن أعتق رقبة، فلا يجب عليه أن يبيعه؛ لأنه يحتاجه. وإن كان لديه مسكن يكفيه نصفه وجب عليه أن يبيع النصف الآخر ليعتق الرقبة. فإذا قال: إذا بعت نصفه صار مشقصاً علي، وربما يؤذيني الذي يشتريه، قلنا: هناك طريقة وهي أن يبيعه كله ويشتري مسكناً يناسبه. قوله: «وخادم» مرادهم الخادم المملوك؛ لأن الخادم الحر ليس بملكك، والخادم يكون عند الإنسان على وجه الترفه والتنعم، وعلى وجه الحاجة، فإذا كان شيخاً كبيراً يحتاج من يساعده إذا قام للمرحاض، أو قام يصلي، أو يلبس ثيابه، وما أشبه ذلك، فهذه حاجة، أما إذا كان عنده خادم لا يحتاجه، إلا أن يقول: قدم لي حذائي، أو افرش لي فراشي، فهذا لا يحتاج إليه، نقول: بعه واشترِ رقبة، أما إذا كان يحتاج إليه، فهل نقول: أعتقه أو بعه واشترِ رقبة؟ الجواب: لا؛ لأن هذا تتعلق به

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