emancipates.’”

In another narration recorded by al-Bukhārī: “‘Buy her and emancipate her, and let them stipulate whatever they wish.’ So she bought and emancipated her, while her owners stipulated that her patronage belong to them. The Prophet—may Allah bless him and grant him peace—then said, ‘Patronage belongs to the one who emancipates, even if they stipulate a hundred conditions.’” [In another wording]: “Allah’s condition is more deserving of fulfillment and more binding.”

It is related in the two Sahīhs from Abd Allah ibn Umar: “Aisha, the Mother of the Believers, wished to buy a bondwoman and emancipate her. Her owners said, ‘We will sell her to you on condition that her patronage belongs to us.’ She mentioned this to the Messenger of Allah—may Allah bless him and grant him peace—who said, ‘Do not let that prevent you, for patronage belongs only to the one who emancipates.’”

Muslim relates from Abū Hurayra—may Allah be pleased with him—who said: “Aisha wished to buy a bondwoman and emancipate her, but her owners refused unless her patronage would belong to them. She mentioned this to the Messenger of Allah—may Allah bless him and grant him peace—who said, ‘Do not let that prevent you, for patronage belongs only to the one who emancipates.’”

They derive two arguments from this hadith:

The first is his statement: “Any condition not found in Allah’s Book is invalid.” Thus, any condition not found in the Quran, the hadith, or consensus is not in Allah’s Book. By contrast, whatever is established in the Sunnah or by consensus is in Allah’s Book by virtue of its directing people to follow the Sunnah and consensus.

Those who accept analogical reasoning—and they are the majority—say: If the validity of a condition is established by an analogy whose legitimacy is established by the Sunnah, or by consensus whose legitimacy is established by Allah’s Book, then that condition is in Allah’s Book.