his need, and his need for it predates his ẓihār; therefore, the prior need takes precedence. However, it says in al-Rawḍ (1): “provided that they are suitable for someone in his circumstances, if someone in his circumstances is normally served.” Thus, it stipulates two conditions:

First: that they are suitable for someone in his circumstances. If the dwelling is larger than is appropriate for someone like him, he must sell it, purchase a dwelling suitable for someone in his circumstances, and buy a slave with what remains.

Second: that someone in his circumstances is normally served.

His statement, “and a mount”: if he is wealthy, then plainly his mount will be luxurious; if he is of moderate means, his mount will be of moderate quality; and if he is poor, his mount will be that of a poor person. Thus, if a man of moderate means owns a luxurious car, one which only kings and their sons ride in, and says, “I am required to emancipate a slave, and the car I own is luxurious. I can sell it, buy a car sufficient for my needs, and purchase a slave with the surplus,” then he is required to sell it. Indeed, there would be grounds for saying that he must sell it unconditionally, because in his case it is extravagance and excess; a person must know his rank and standing among his people.

“And everyday household goods, clothes for adornment, capital whose earnings provide for his maintenance, books of knowledge, and the repayment of a debt. In all expiations, only a believing slave suffices, …”

His statement, “and everyday household goods,” means possessions put to regular use: things that are repeatedly needed, such as ordinary clothing, utensils, and the like.

His statement, “and clothes for adornment,” means clothes with which someone in his circumstances adorns himself. We do not say to a person regarding such clothing: “Sell it and buy a slave to emancipate.”