Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/175)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

he has no ability to work at a trade and earn a living, and, if granted a manumission contract, could make its payments only from charity given to him, then it is disliked for his master to grant him such a contract when he requests it. This is the view of ‘Abd Allāh ibn ‘Umar, who said: “He would give me people’s filth.”

The third view is that he must possess wealth. This was reported from Ibn ‘Abbās. It is the weakest of the views, because Allah, Mighty and Majestic, said:

“If you know there is good in them.” [al-Nūr: 33]

He did not say: “If you know that they possess good.”

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Likewise, His words, Mighty and Majestic:

“Give them some of the wealth of Allah which He has given you.” [al-Nūr: 33]

convey recommendation, not obligation. According to Mālik, may Allah have mercy on him, this means that the master should remit some of the amount due under the slave’s manumission contract, thereby hastening his emancipation. The evidence that this is not obligatory is that Allah specified no amount for it, either in His Book or through His Prophet, peace be upon him. Had it been obligatory, its amount would have been specified, for an obligation cannot be left undefined by either the Book or the Sunnah. Since no such specification is found in the Book, nor is any report establishing it authentically traced back to the Prophet, peace be upon him, this indicates that people are instructed to do it but are not compelled to do so by judicial ruling.

It is like the parting provision which Allah commanded for divorced women, saying:

“For divorced women there is a provision according to what is reasonable—a duty upon the righteous.” [al-Baqarah: 241]

He also said:

“There is no blame upon you if you divorce women before you have touched them or specified a dowry for them. But give them a provision—the wealthy according to his means and the poor according to his means—a reasonable provision, a duty upon those who do good.” [al-Baqarah: 236]

And He said:

“O you who believe, when you marry believing women and then divorce them before you have touched them, there is no waiting period for you to count concerning them. So give them a provision and release them graciously.” [al-Ahzāb: 49]

These verses were thus taken as evidence that this provision is not obligatory, because it is left unspecified, with no amount fixed in either the Book or the Sunnah.

لم تكن له قدرة على التحرف والكسب وكان إنما يؤدي كتابته إن كوتب مما يتصدق به عليه فيكره لسيده أن يكاتبه إذا سأله ذلك. وهذا مذهب عبد الله بن عمر قال: يعطني أوساخ الناس. والثالث: أنه يكون له مال، روي ذلك عن ابن عباس، وهذا أضعف الأقوال لأن الله ﷿ قال: ﴿إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا﴾ [النور: ٣٣] ولم يقل: إن علمتم لهم خيرا. فصل وكذلك قوله ﷿: ﴿وَآتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ﴾ [النور: ٣٣] هو على الندب لا على الوجوب. ومعناه عند مالك ﵀ أن يضع عنه من أجر كتابته شيئا يتعجل به عتقه. والذي يدل عليه أنه غير واجب أن الله لم يحد فيه حدا في كتابه ولا على لسان نبيه- ﵇ ولو كان فرضا لكان محدودا؛ لأن الفرض لا يكون غير محدود بكتاب أو سنة. فلما لم يوجد ذلك في الكتاب ولا ثبت فيه خبر مرفوع عن النبي ﵇ دل على أن الناس يؤمرون به ولا يجبرون عليه بالحكم، كالمتعة التي أمر الله بها فقال: ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ﴾ [البقرة: ٢٤١] وَقَالَ ﴿لا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ﴾ [البقرة: ٢٣٦] وَقَالَ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلا﴾ [الأحزاب: ٤٩] فاستدل بهذه الآيات على أنها غير واجبة لكونها مطلقة غير محدودة في الكتاب ولا في السنة.