Tafsir al-BaghawiAl-Baghawi

Regarding His saying, Exalted is He: “And those of your slaves who seek an emancipation contract”: that is, those who seek a manumission contract. “Then make such a contract with them.” The reason for the revelation of this verse is what has been narrated: a slave belonging to Huwaitib ibn Abd al-Uzza asked his master to enter into a manumission contract with him, but he refused. So Allah revealed this verse, and Huwaitib contracted with him for one hundred dinars, remitting twenty dinars of it for him. He paid it, and was killed in battle on the day of Hunayn. (1)

A manumission contract is for a man to say to his slave, “I have contracted with you for such-and-such an amount of money,” specifying a known sum to be paid in two installments, or in specified installments, with such-and-such an amount due in each installment: “When you have paid it, you are free.” The slave accepts this, and once he has paid the money, he is emancipated. Upon entering the contract, the slave has the greater right to his earnings ⦗40/a⦘; when he is emancipated upon payment of the money, whatever surplus wealth remains in his possession belongs to him. His children who come into being during the period of the contract follow him in emancipation.

If he is unable to pay the money, his master may rescind his contract and return him to slavery, and whatever wealth is in his possession belongs to his master. This is based on what Abu al-Hasan al-Sarakhsi informed us: Zahir ibn Ahmad informed us; Abu Ishaq al-Hashimi informed us; Abu Musab informed us, from Malik, from Nafi, that Abdullah ibn Umar used to say: “A slave under a manumission contract remains a slave as long as anything of his contracted payment remains due.” (2) Amr ibn Shuayb also narrated it from his father, from his grandfather, traced back to the Prophet: “A slave under a manumission contract remains a slave as long as even one dirham of his contracted payment remains due.” (3) (4)

Some scholars held that His saying, “Then make such a contract with them,” is a command denoting obligation: the master must enter into a manumission contract with his slave if he knows goodness in him and the slave requests it, for an amount equal to the slave’s value or greater. If he requests it for less than his value, however, this is not obligatory. This was the view of Ata and Amr ibn Dinar. They also cited the report that Sirin asked Anas ibn Malik to enter into a manumission contract with him, but Anas delayed. Sirin complained to Umar, who struck Anas with his whip and ordered him to make the contract, so he did so. (5)

Most scholars, however, held that it is a command denoting recommendation and desirability. According to al-Shafii, a manumission contract cannot be concluded for fewer than two installments, because it is a contract legislated as a facilitation for the slave; and part of that facilitation is for the payment to be deferred, so that he may pay it gradually and the intended purpose may be achieved, just as with blood money in the case of a killing that is

(1) See al-Wahidi, Asbab al-Nuzul, p. 375; al-Durr al-Manthur, 6:189; and Tafsir al-Qurtubi, 12:184. (2) Reported by Malik in al-Muwatta as a mawquf report from Ibn Umar, Kitab al-Mukatab, chapter on legal rulings concerning the mukatab (a slave contracted for manumission), 2:787; and in al-Musannaf fi Sharh al-Sunnah, 9:373. (3) The text within the parentheses is omitted in manuscript “B.” (4) Reported by Abu Dawud in Kitab al-Itq, chapter on the mukatab who pays part of his manumission contract, 5:383. Al-Mundhiri said: “Its chain includes Isma'il ibn Ayyash, who is weak.” It was also reported in al-Musannaf fi Sharh al-Sunnah, 9:372-373. (5) Reported by al-Tabari, 18:126; and by Abd al-Razzaq in al-Musannaf, 8:372. A report with the same meaning from Qatadah was narrated by al-Bayhaqi, 10:319, and al-Bukhari cited it in a suspended form, 5:184. See also Fath al-Bari, 5:186-187.
قَوْلُهُ تَعَالَى: ﴿وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ﴾ أَيْ: يَطْلُبُونَ الْمُكَاتَبَةَ، ﴿مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ﴾ سَبَبُ نُزُولِ هَذِهِ الْآيَةِ مَا رُوِيَ أَنَّ غُلَامًا لِحُوَيْطِبِ بْنِ عَبْدِ الْعُزَّى سَأَلَ مَوْلَاهُ أَنْ يُكَاتِبَهُ فَأَبَى عَلَيْهِ، فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ فَكَاتَبَهُ حُوَيْطِبٌ عَلَى مِائَةِ دِينَارٍ، وَوَهَبَ لَهُ مِنْهَا عِشْرِينَ دِينَارًا فَأَدَّاهَا، وَقُتِلَ يَوْمَ حُنَيْنٍ فِي الْحَرْبِ (١) وَالْكِتَابَةُ أَنْ يَقُولَ الرَّجُلُ لِمَمْلُوكِهِ: كَاتَبْتُكَ عَلَى كَذَا مِنَ الْمَالِ، وَيُسَمِّيَ مَالًا مَعْلُومًا، يُؤَدَّى ذَلِكَ فِي نَجْمَيْنِ أَوْ نُجُومٍ مَعْلُومَةٍ فِي كُلِّ نَجْمٍ كَذَا، فَإِذَا أَدَّيْتَ فَأَنْتَ حُرٌّ، وَالْعَبْدُ يَقْبَلُ ذَلِكَ، فَإِذَا أَدَّى الْمَالَ عَتَقَ، ويصير العبد ٤٠/أأَحَقَّ بِمَكَاسِبِهِ بَعْدَ الْكِتَابَةِ، وَإِذَا أُعْتِقَ بَعْدَ أَدَاءِ الْمَالِ فَمَا فَضَلَ فِي يَدِهِ مِنَ الْمَالِ، يَكُونُ لَهُ، وَيَتْبَعُهُ أَوْلَادُهُ الَّذِينَ حَصَلُوا فِي حَالِ الْكِتَابَةِ فِي الْعِتْقِ، وَإِذَا عَجْزَ عَنْ أَدَاءِ الْمَالِ كَانَ لِمَوْلَاهُ أَنْ يَفْسِخَ كِتَابَتَهُ وَيَرُدَّهُ إِلَى الرِّقِّ، وَمَا فِي يَدِهِ مِنَ الْمَالِ يَكُونُ لِمَوْلَاهُ، لِمَا أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ، أَخْبَرَنَا زَاهِرُ بْنُ أَحْمَدَ، أَخْبَرَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ، أَخْبَرَنَا أَبُو مُصْعَبٍ، عَنْ مَالِكٍ عَنْ نَافِعٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ كَانَ يَقُولُ: "الْمُكَاتَبُ عَبْدٌ مَا بَقِيَ عَلَيْهِ مِنْ كِتَابَتِهِ [شَيْءٌ" (٢) . وَرَوَاهُ عَمْرُو بْنُ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ مَرْفُوعًا: "الْمُكَاتَبُ عَبْدٌ مَا بَقِيَ عَلَيْهِ مِنْ كِتَابَتِهِ] (٣) دِرْهَمٌ" (٤) . وَذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى أَنَّ قَوْلَهُ تَعَالَى: ﴿فَكَاتِبُوهُمْ﴾ أَمْرُ إِيجَابٍ، يَجِبُ عَلَى الْمَوْلَى أَنْ يُكَاتِبَ عَبْدَهُ الَّذِي عَلِمَ فِيهِ خَيْرًا إِذَا سَأَلَ الْعَبْدُ ذَلِكَ، عَلَى قِيمَتِهِ أَوْ أَكْثَرَ، وَإِنْ سَأَلَ عَلَى أَقَلَّ مِنْ قِيمَتِهِ فَلَا يَجِبُ، وَهُوَ قَوْلُ عَطَاءٍ وَعَمْرِو بْنِ دِينَارٍ، وَلِمَا رُوِيَ أَنَّ سِيرِينَ سَأَلَ أَنَسَ بْنَ مَالِكٍ أَنْ يُكَاتِبَهُ فَتَلَكَّأَ عَنْهُ فَشَكَا إِلَى عُمَرَ، فَعَلَاهُ بِالدِّرَّةِ وَأَمَرَهُ بِالْكِتَابَةِ فَكَاتَبَهُ (٥) . وَذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ إِلَى أَنَّهُ أَمْرُ نَدْبٍ وَاسْتِحْبَابٍ. وَلَا تَجُوزُ الْكِتَابَةُ عَلَى أَقَلِّ مِنْ نَجْمَيْنِ عِنْدَ الشَّافِعِيِّ؛ لِأَنَّهُ عَقْدٌ جُوِّزَ إِرْفَاقًا بِالْعَبْدِ، وَمِنْ تَتِمَّةِ الْإِرْفَاقِ أَنْ يَكُونَ ذَلِكَ الْمَالُ عَلَيْهِ إِلَى أَجَلٍ حَتَّى يُؤَدِّيَهُ عَلَى مَهَلٍ، فَيَحْصُلَ الْمَقْصُودُ، كَالدِّيَةِ فِي قَتْلِ
(١) انظر: أسباب النزول للواحدي ص (٣٧٥) ، الدر المنثور: ٦ / ١٨٩، تفسير القرطبي: ١٢ / ١٨٤. (٢) أخرجه مالك في الموطأ موقوفا على ابن عمر، كتاب المكاتب، باب القضاء في المكاتب: ٢ / ٧٨٧، والمصنف في شرح السنة: ٩ / ٣٧٣. (٣) ما بين القوسين ساقط من "ب". (٤) أخرجه أبو داود في العتاق، باب في المكاتب يؤدي بعض كتابته..: ٥ / ٣٨٣. قال المنذري: وفيه إسماعيل بن عياش وهو ضعيف، وأخرجه المصنف في شرح السنة: ٩ / ٣٧٢-٣٧٣. (٥) أخرجه الطبري: ١٨ / ١٢٦، وعبد الرزاق في "المصنف": ٨ / ٣٧٢، وبمعناه عن قتادة عند البيهقي: ١٠ / ٣١٩، وعلقه البخاري: ٥ / ١٨٤. وانظر: فتح الباري: ٥ / ١٨٦-١٨٧.

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