وصف الكتابة
أن يُكاتب المولى عبده على مالٍ معينٍ يسعى فيه العبد ويؤديه إلي
ما هو النجم في المكاتبة؟
نَجَمَ الدَّيْنَ : أَدَّاهُ أَقْسَاطاً، نُجُوماً
الصحابة رضي الله عنهم لم يكاتبوا مع اختلافهم في مكاتبة عبيدهم على أقل من نجمين ، قد كوتبت بريرة على تسعة أنجم ، وكاتب ابن عمر عبده على خمسة أنجم ، وكاتبت أم سلمة رضي الله عنها مولاها نبهان على نجمين ، وذلك أقل ما كاتبت الصحابة عليه فصار ذلك منهم إجماعا ، ولأن الإيتاء مما أدى واجب ليستعين به المكاتب فيما بقي
أنواع المُكاتبات
مكاتبة الغارم
وقال الليث: حدثني يونس، عن ابن شهابٍ، قال عروة: قالت عائشة رضي الله عنها: إن بَرِيرَة دخلت عليها تستعينها في كتابتها وعليها خمس أواقٍ، نجمت عليها في خمس سنين، فقالت لها عائشة – ونفست فيها -: أرأيت إن عددت لهم عدةً واحدةً، أيبيعك أهلك، فأعتقك، فيكون ولاؤك لي؟ فذهبت بَرِيرَة إلى أهلها، فعرضت ذلك عليهم، فقالوا: لا، إلا أن يكون لنا الولاء، قالت عائشة: فدخلت على رسول الله صلى الله عليه وسلم فذكرت ذلك له، فقال لها رسول الله صلى الله عليه وسلم: (اشتريها فأعتقيها، فإنما الولاء لمن أعتق)، ثم قام رسول الله صلى الله عليه وسلم فقال: (ما بال رجالٍ يشترطون شروطاً ليست في كتاب الله؟ من اشترط شرطاً ليس في كتاب الله فهو باطلٌ، شرط الله أحق وأوثق)
أركان العتق
العتق له ثلاثة أركان؛ هي
(1) المعتِق (المالك).
(2) المعتوق (العبد).
(3) صيغة العتق.
أولًا: المعتِق (المالك):
يشترط في المعتق (المالك) أن يكون بالغًا، عاقلًا، رشيدًا، مختارًا، مالكًا للعبد، وجائز التصرف في ماله.
ثانيًا: المعتوق (العبد)
يشترط في الشخص المعتوق ألَّا يتعلق به لازمٌ يمنع عتقه، كأن يكون مرتهنًا، أو كان سيده مدينًا، أو تعلقت بهذا العبد جناية.
ثالثًا: صيغة العتق
يشترط في صيغة العتق أن تكون باللفظ، ولا تكفي النية وحدها، وقد يكون لفظ العتق صريحًا مثل قول السيد لعبده: لا سبيل لي عليك، أو لا سلطان لي عليك، أو اذهب حيث شئت، أو خلَّيْتُك، والعتق بالكناية يحتاج إلى نية
متي يعتق العبد/ الأمه نهائياً؟
لا يتم عتق العبد المكاتب حتى يسدد كل ما عليه من المال لسيده حسب الاتفاق الذي تم بينهما
روى أبو داود عن عبد الله بن عمرو بن العاص عن النبي صلى الله عليه وسلم قال: ((المكاتَب عبدٌ ما بقي عليه من مكاتبته درهم)[حديث صحيح، صحيح أبي داود للألباني، حديث: 3323].
أحكام عامة في المكاتبة
وجوب المُكاتبة إن كان للعبد مال وهو يريد المكاتبة
عن ابن جريجٍ: قلت لعطاءٍ
أواجبٌ عليَّ إذا علمت له مالاً أن أُكاتبه؟ قال: ما أراه إلا واجباً، وقال عمرو بن دينارٍ: قلت لعطاءٍ: أتأثره عن أحدٍ؟ قال: لا، ثم أخبرني أن موسى بن أنسٍ أخبره: أن سيرين سأل أنساً المكاتبة - وكان كثير المال - فأبى، فانطلق إلى عمر رضي الله عنه فقال: كاتبه، فأبى، فضربه بالدرة ويتلو عمر:) ﴿َ الَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَآَتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آَتَاكُمْ ﴾ [النور: 33]
ومعني وآتوهم من مال الله الذي آتاكم
هو النصيب الذي فرض الله لهم من أموال الزكوات . وهذا قول الحسن ، وعبد الرحمن بن زيد بن أسلم ، وأبيه ، ومقاتل بن حيان . واختاره ابن جرير
وقال ابن عباس
أمر الله المؤمنين أن يعينوا في الرقاب . وقد تقدم في الحديث ، عن النبي صلى الله عليه وسلم أنه قال : " ثلاثة حق على الله عونهم " منهم المكاتب يريد الأداء ، والقول الأول أشهر
معني ( إن علمتم فيهم خيراً)
هو الكسب والأمانة
في حال امتناع المُكاتب (العبد) على الإيفاء وبيده مال يفي بما عليه
اختلف العلماء
أبو حنيفة
إن كان له مال فيجبر على الأداء، وإن لم يكن له مال لم يجبر على الاكتساب حينئذٍ.
مالك
ليس له تعجيز نفسه مع القدرة على الاكتساب، فعلى هذا يُجبر على الاكتساب حينئذ
الشافعي وأحمد
لا يجبر علي الكسب ويكون للسيد الفسخ
العبد المُكاتب يشترط شرطاً ليس في القرآن
لا يجوز
2422 حدثنا قتيبة حدثنا الليث عن ابن شهاب عن عروة أن عائشة رضي الله عنها أخبرته أن بريرة جاءت تستعينها في كتابتها ولم تكن قضت من كتابتها شيئا قالت لها عائشة ارجعي إلى أهلك فإن أحبوا أن أقضي عنك كتابتك ويكون ولاؤك لي فعلت فذكرت ذلك بريرة لأهلها فأبوا وقالوا إن شاءت أن تحتسب عليك فلتفعل ويكون ولاؤك لنا فذكرت ذلك لرسول الله صلى الله عليه وسلم فقال لها رسول الله صلى الله عليه وسلم ابتاعي فأعتقي فإنما الولاء لمن أعتق قال ثم قام رسول الله صلى الله عليه وسلم فقال ما بال أناس يشترطون شروطا ليست في كتاب الله من اشترط شرطا ليس في كتاب الله فليس له وإن شرط مائة مرة شرط الله أحق وأوثق [ ص: 218 ]
ميراث السيد المُحرِر للعبد أو كما يقول العلماء (ولاء المُكاتب لسيده)
المقصود بالولاء
هو حق ميراث السيد من عبده الذي أعتقه بالمكاتبة، أو بالتدبير، أو بغيرهما. فقد اتفق فقهاء المسلمين على أن السيد - المعتِق، رجلًا كان أو امرأة - يرث جميع مال من أعتقه
الشرط
عدم وجود ورثة للعبد، ولا يجوز بيع الولاء ولا هبته لأحد من الناس؛ [المغني لابن قدامة، ج: 14، ص: 458:457].
--------------------------------------------The description of the mandate
That the master writes to his slave for a specific amount of money that the slave strives for and pays it to
What is the Nagm (star) in writing?
Najm: paid it in installments
The companions, may God be pleased with them, did not write, despite their differences in writing to their slaves for less than two stars. Barrah wrote for nine stars, and Ibn Omar wrote for his slave for five stars, and Umm Salamah, may God be pleased with her, wrote to her master Nabhan for two stars, and that was the least that the companions wrote for, so it became a consensus from them, and because giving is one of the duties that the writer can use to help him in what remains
The types of correspondence
The correspondence to the debtor
Al-Layth said: Yunus told me, on the authority of Ibn Shihab, Urwah said: Aisha, may Allah be pleased with her, said: Barira entered upon her to ask her for help with her writing, and she owed five ounces, which had been due on her in five years. Aisha said to her - and she was venting her anger at her -: What do you think if I counted for them one number, would your family sell you, so I could free you, and your loyalty would be mine? So, Barira went to her family and presented that to them, and they said: No, unless we would have the loyalty. Aisha said: So she entered upon the Messenger of Allah, may Allah bless him and grant him peace, and mentioned that to him, and the Messenger of Allah, may Allah bless him and grant him peace, said to her: (Buy her and free her, for the loyalty is for the one who frees her), then the Messenger of Allah, may Allah bless him and grant him peace, stood up and said: (What is the matter with men who stipulate conditions that are not in the Book of Allah? Whoever stipulates a condition that is not in the Book of Allah, it is invalid. The condition of Allah is more valid and more trustworthy.)
The pillars of Emancipation
The emancipation has three pillars; they are:
(1) The Emancipator (Owner).
(2) The Emancipated (Slave).
(3) The Emancipation Formula.
First: The Emancipator (Owner):
It is required that the Emancipator (Owner) be an adult, sane, mature, of sound mind, the owner of the slave, and that his property be freely disposed of.
Second: The Emancipated (Slave)
It is required that the person being emancipated not be subject to any obligation that prevents his emancipation, such as being mortgaged, or his master being in debt, or a crime being committed against this slave.
Third: The Emancipation Formula
It is required that the emancipation formula be verbal, and intention alone is not sufficient. The wording of emancipation may be explicit, such as the master saying to his slave: I have no power over you, or I have no authority over you, or go wherever you wish, or I have released you. Emancipation by implication requires intention.
When is a slave/slave finally freed?
A slave who has been freed from a contract of manumission is not freed until he pays all the money he owes to his master according to the agreement reached between them
Abu Dawood narrated on the authority of Abdullah bin Amr bin Al-Aas on the authority of the Prophet, may God bless him and grant him peace, who said: ((A slave who has been freed from a contract of manumission is a slave who owes him a dirham from his contract of manumission)); [Sahih Hadith, Sahih Abi Dawood by Al-Albani, Hadith: 3323].
The general Rulings on Manumission
The obligation of manumission if the slave has money and wants to manumission
On the authority of Ibn Jurayj: I said to Ata
Is it obligatory for me if I know that he has money to manumission him? He said: I do not see it as anything but obligatory. Amr bin Dinar said: I said to Ata: Did I learn it from someone? He said: No. Then he told me that Musa bin Anas told him: Sirin asked Anas for a contract of manumission - and he was very wealthy - but he refused. So he went to Umar, may God be pleased with him, and said: Manumission him, but he refused. So he hit him with a whip and Umar recited: “Those who seek a contract from among those whom your right hands possess - then make a contract with them if you know there is good in them and give them from the wealth of God which He has given you.” [An-Nur: 33]
The meaning of "And give them from the wealth of Allah which He has given you"
is the share that Allah has imposed for them from the zakat money. This is the opinion of Al-Hasan, Abdur-Rahman bin Zaid bin Aslam, his father, and Muqatil bin Hayyan. Ibn Jarir chose it.
Ibn Abbas said
Allah commanded the believers to help in freeing slaves. It was mentioned in the hadith, from the Prophet (peace and blessings of Allah be upon him) that he said: "There are three whom Allah has a right to help", including the one who is a slave who has been freed, meaning he must pay, and the first opinion is more famous
The meaning of (if you know good in them)
is earning and trustworthiness
In the event that the slave refuses to pay, and he has money to pay what he owes
The scholars differed
Abu Hanifa
If he has money, he is forced to pay, and if he does not have money, he is not forced to earn in that case.
Malik
He does not have the right to disable himself while he is able to earn, so he is forced to earn then
Al-Shafi’i and Ahmad
He is not forced to earn, and the master has the right to annul
The slave who has been freed from the contract stipulates a condition that is not in the Qur’an
It is not permissible
2422 Qutaybah narrated to us, Al-Layth narrated to us, on the authority of Ibn Shihab, on the authority of Urwah, that Aisha, may Allah be pleased with her, told him that Barrah came to ask her for help with her contract and she had not paid anything from her contract. Aisha said to her, “Go back to your family. If they like me to pay your contract on your behalf and your loyalty will be to me, I will do so.” Barrah mentioned that to her family, but they refused and said, “If she wants to be rewarded for it, then let her do so and your loyalty will be to us.” She mentioned that to the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, said to her, “Buy me and set me free, for loyalty is only to the one who sets me free.” Then the Messenger of Allah, may Allah bless him and grant him peace, stood up and said, “What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates a condition that is not in the Book of Allah, then it is not for him, even if he stipulates it a hundred times. Allah’s condition is more deserving and more trustworthy.” [p. 218]
The inheritance of the master who frees the slave, or as the scholars say (the loyalty of the freed slave to his master)
The intended meaning By loyalty
It is the right of the master to inherit from his slave whom he has freed by contract, or by management, or otherwise. Muslim jurists have agreed that the master - the emancipator, whether male or female - inherits all the property of the one he has freed
The condition
The slave has no heirs, and it is not permissible to sell loyalty or give it as a gift to anyone; [Al-Mughni by Ibn Qudamah, Vol. 14, p. 457:458].
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