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وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدࣰاۗ سُبۡحَـٰنَهُۥۖ بَل لَّهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ كُلࣱّ لَّهُۥ قَـٰنِتُونَ
وقَوْلُهُ تَعالى: ﴿وقالُوا اتَّخَذَ اللَّهُ ولَدًا سُبْحانَهُ بَلْ لَهُ ما في السَّماواتِ والأرْضِ﴾
And His, the Exalted’s, saying: {And they say, “Allah has taken a son.” Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth.}
قالَ أبُو بَكْرٍ: فِيهِ دَلالَةٌ عَلى أنَّ مِلْكَ الإنْسانِ لا يَبْقى عَلى ولَدِهِ؛ لِأنَّهُ نَفى الوَلَدَ بِإثْباتِ المِلْكِ بِقَوْلِهِ تَعالى: ﴿بَلْ لَهُ ما في السَّماواتِ والأرْضِ﴾ يَعْنِي مُلْكَهُ ولَيْسَ بِوَلَدِهِ؛ وهو نَظِيرُ قَوْلِهِ: ﴿وما يَنْبَغِي لِلرَّحْمَنِ أنْ يَتَّخِذَ ولَدًا﴾ [مريم: ٩٢] ﴿إنْ كُلُّ مَن في السَّماواتِ والأرْضِ إلا آتِي الرَّحْمَنِ عَبْدًا﴾ [مريم: ٩٣] فاقْتَضى ذَلِكَ عِتْقَ ولَدِهِ عَلَيْهِ إذا مَلَكَهُ وقَدْ حَكَمَ النَّبِيُّ ﷺ بِمِثْلِ ذَلِكَ في الوالِدِ إذا مَلَكَهُ ولَدُهُ، فَقالَ ﷺ: «لا يَجْزِي ولَدٌ والِدَهُ إلّا أنْ يَجِدَهُ مَمْلُوكًا فَيَشْتَرِيَهُ فَيُعْتِقَهُ» فَدَلَّتِ الآيَةُ عَلى عِتْقِ الوَلَدِ إذا مَلَكَهُ أبُوهُ، واقْتَضى خَبَرُ النَّبِيِّ ﷺ عِتْقَ الوالِدِ إذا مَلَكَهُ ولَدُهُ وقالَ بَعْضُ الجُهّالِ: إذا مَلَكَ أباهُ لَمْ يُعْتَقْ عَلَيْهِ حَتّى يُعْتِقَهُ لِقَوْلِهِ: " فَيَشْتَرِيَهُ فَيُعْتِقَهُ " وهَذا يَقْتَضِي عِتْقًا مُسْتَأْنَفًا بَعْدَ المِلْكِ فَجَهِلَ حُكْمَ اللَّفْظِ في اللُّغَةِ والعُرْفِ جَمِيعًا؛ لِأنَّ المَعْقُولَ مِنهُ فَيَشْتَرِيَهُ فَيُعْتِقَهُ بِالشِّرى؛ إذْ قَدْ أفادَ أنَّ شِراهُ مُوجِبٌ لِعِتْقِهِ؛ وهَذا كَقَوْلِ النَّبِيِّ ﷺ: «النّاسُ غادِيانِ: فَبائِعٌ نَفْسَهُ فَمُوبِقُها، ومُشْتَرٍ نَفْسَهُ فَمُعْتِقُها» يُرِيدُ أنَّهُ مُعْتِقُها بِالشِّرى لا بِاسْتِئْنافِ عِتْقٍ بَعْدَهُ.
Abū Bakr said: In it is evidence that a person’s ownership does not remain over his child; because He negated the child by affirming ownership with His, the Exalted’s, saying: {Rather, to Him belongs whatever is in the heavens and the earth}, meaning it is His possession and not His child. And it is analogous to His saying: {And it is not befitting for the Most Merciful that He should take a son.} [Maryam: 92] {There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.} [Maryam: 93]. So that necessitated the manumission of his child upon him if he owns him. And the Prophet ﷺ ruled similarly regarding the father if his child owns him, so he ﷺ said: “A child cannot recompense his father unless he finds him owned as a slave, so he buys him and thus frees him.” So the verse indicated the manumission of the child if his father owns him, and the report of the Prophet ﷺ necessitated the manumission of the father if his child owns him. And some of the ignorant said: If he owns his father, he is not freed upon him until he frees him, due to his saying: “so he buys him and thus frees him,” and this necessitates a new act of manumission after the ownership. So he was ignorant of the ruling of the wording in both language and custom; because what is understood from it is ‘so he buys him and thus frees him by the act of buying’; as it has conveyed that his buying necessitates his manumission. And this is like the saying of the Prophet ﷺ: “People are two who go out in the morning: one who sells his soul and thus destroys it, and one who buys his soul and thus frees it,” meaning that he is freeing it by the act of buying, not by a new act of manumission after it.
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