Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/132)

and you blessed him with manumission. Patronage arising through manumission is thus equivalent to kinship in establishing inheritance rights when there are no close relatives or agnatic heirs. The Messenger of Allah, may Allah bless him and grant him peace, said: “Patronage is kinship.” He also said: “Patronage is a bond like the bond of kinship.”

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“The Messenger of Allah, may Allah bless him and grant him peace, forbade selling patronage or giving it away.” He also said: “Patronage belongs only to the one who emancipates.” His statement, “Patronage belongs to the one who emancipates,” concerns the act of manumission, even though this is not the literal meaning of the wording. For both the reward and the patronage arise from manumission, and therefore they must not be separated. The scholars unanimously agree that when someone appoints another man to emancipate his slave, patronage belongs to the principal, not to the agent who actually performs the manumission. For this reason, we hold that when someone emancipates his slave on another person’s behalf, whether with or without that person’s permission, patronage belongs to the person on whose behalf the slave was emancipated, because the reward for the manumission belongs to him. It is as though, by emancipating the slave on his behalf, he had transferred ownership of the slave to him on condition that the slave be emancipated on his behalf. This is not the giving away of patronage prohibited in the hadith, for that prohibition concerns transferring patronage after it has become established and vested in the person who receives the reward for the manumission, as we have explained.

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On this basis, they differed over emancipating a slave without retaining patronage. Ibn al-Qāsim initially regarded this as reprehensible because it involved the prohibited giving away of patronage; if it nevertheless occurred, patronage would belong to the Muslims. Asbagh permitted it from the outset, whereas Ibn al-Mājishūn prohibited it, considering it an actual gift of patronage. He said: If this occurs, then

وأنعمت عليه بالعتق. فولاية العتاقة كالنسب سواء في وجوب الميراث بها عند عدم الأقربين والعصبة. قال رسول الله ﷺ: «الولاء نسب». وقال: «الولاء لحمة كلحمة النسب». فصل «ونهى رسول الله ﷺ عن بيع الولاء وعن هبته» وقال ﷺ: «إنما الولاء لمن أعتق». فقوله ﷺ: «الولاء لمن أعتق» فعل الإعتاق وإن لم يكن ذلك حقيقة اللفظ، لأن الثواب حاصل عن العتق والولاء حاصل عنه فوجب ألا يفترقا. وقد أجمعوا أن من وكل رجلا على عتق عبده فالولاء للموكل لا للوكيل الذي تولى فعل الإعتاق. ولهذا قلنا: إن من أعتق عبده عن غيره بإذنه أو بغير إذنه إن الولاء للمعتق عنه؛ لأن ثواب العتق له، وكأنه إذا أعتقه عنه فقد ملكه إياه بشرط إعتاقه عنه. وليس ذلك من هبة الولاء المنهي عنه في الحديث، لأن النهي إنما يقتضي نقل الولاء بعد ثبوته وتقرره لمن حصل له ثواب العتق على ما بيناه. فصل ومن هذا المعنى اختلفوا في عتق السايبة فكرهه ابن القاسم ابتداء من ناحية هبة الولاء المنهي عنه، فإذا وقع كان الولاء للمسلمين، وأجاز ذلك أصبغ ابتداء ومنع منه ابن الماجشون ورأى أن ذلك هبة الولاء حقيقة، فقال: إن وقع كان