Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

of their possible meanings, unless evidence indicates that something other than obligation is intended, such as recommendation, permission, prohibition, astonishment or supplication, for all these meanings may be expressed in the imperative form. Allah, Mighty and Majestic, says:

“When you have left the state of consecration, then hunt.” [al-Mā’idah: 2]

And He, Most High, says:

“When the prayer has been concluded, disperse throughout the land.” [al-Jumu‘ah: 10]

These are commands intended to convey permission. He also says:

“If relatives, orphans and the needy are present at the division of the estate, give them something from it.” [al-Nisā’: 8]

This is a command intended as recommendation and guidance. He also says:

“Worship whatever you wish besides Him.” [al-Zumar: 15]

This is a command intended to convey prohibition. Likewise, He, Most High, says to Iblīs:

“Rally against them your cavalry and infantry, share in their wealth and children, and make them promises.” [al-Isrā’: 64]

He, Most High, also says:

“How clearly they will hear and see!” [Maryam: 38]

This is in the imperative form, but astonishment is intended. He, Most High, also says:

“Guide us to the straight path.” [al-Fātihah: 6]

This is in the imperative form, but entreaty and petition are intended, since a person’s command can be directed only to someone beneath him.

Section

The evidence that Allah Most High intends recommendation, rather than obligation, in His words:

“Grant them a contract of emancipation if you know there is good in them.” [al-Nūr: 33]

is the consensus of the Muslim community that no one is obliged either to free his slave or to sell him. Contractual manumission must be either manumission or a sale in which the slave purchases himself from his master. It is closer to manumission: the master frees the slave without seizing his property, although he was entitled to seize it without freeing him. There is also consensus that a slave’s owner is not obliged to permit him to engage in trade, whereas a manumission contract entails the master’s permission for him to do so. Further evidence

من محتملاتها إلا أن يدل الدليل على أن المراد غير الوجوب من ندب أو إباحة أو نهي أو تعجب أو دعاء، لأن هذه المعاني كلها قد ترد بلفظ الأمر. قال الله ﷿: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ [المائدة: ٢]. وقال تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الأَرْضِ﴾ [الجمعة: ١٠] فهذا أمر والمراد به الإباحة. وقال: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ﴾ [النساء: ٨] فهذا أمر والمراد به الندب والإرشاد وقال: ﴿فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ﴾ [الزمر: ١٥] هذا أمر والمراد به النهي. وقَوْله تَعَالَى لإبليس: ﴿وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الأَمْوَالِ وَالأَوْلادِ وَعِدْهُمْ﴾ [الإسراء: ٦٤]. وقال تعالى: ﴿أَسْمِعْ بِهِمْ وَأَبْصِرْ﴾ [مريم: ٣٨] فهذا أمر والمراد به التعجب. وقال تعالى: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾ [الفاتحة: ٦] فهذا أمر والمراد به الرغبة والطلبة، لأن أمر أحد لا يتوجه إلا لمن دونه. فصل والدليل على أن مراد الله تعالى بقوله: ﴿فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا﴾ [النور: ٣٣] الندب لا الوجوب إجماعٌ للأمة على أنه غير واجب على أحد أن يعتق عبده ولا أن يبيعه. والكتابة لا تخلو من أن تكون عتقا أو بيعا منه لعبده، وهي إلى العتق أقرب، لا ينتزع ماله ويعتقه، وقد كان له أن ينتزعه ولا يعتقه، مع الإجماع أيضا على أنه ليس على من ملك العبد أن يأذن له في التجارة، والكتابة إذن له منه فيها. ومما دل

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