Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (8/272)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

is invalid.” (1) The implication of this hadith is that every condition found in the Book of Allah is valid. Also, the Prophet, peace and blessings be upon him, said: “Muslims are bound by their conditions.” (2) Evidence for it may also be drawn from the Quranic verse: “O you who believe, fulfil your contracts.” [al-Ma'idah 5:1] The command to fulfil contracts entails fulfilling both the contract itself and the conditions stipulated therein, for conditions within a contract are descriptions of the contract.

His statement, “in the contract”: the preposition “in” denotes inclusion, requiring that this condition be made in the contract itself—that is, in the very terms of the contract—not before it or after it. However, restricting it to the very terms of the contract is questionable.

The second view is that it is valid if stipulated in the contract itself or during either of the two option periods, because the period of an option is like the time of the contract.

The third view is that it is valid if stipulated before the contract, in the contract itself, or during either of the two option periods, because the right belongs to both parties. Thus, if they stipulate it and each of them agrees to it, there is no problem. For example, if one says, “I will buy the house from you, but grant me an option for one month,” and the other replies, “No problem,” then says, “I sell you the house for one hundred thousand,” and the first says, “I accept,” the condition is valid. This is because it is a right belonging to them both and they have agreed upon it. This is like the discussion mentioned previously regarding conditions in a sale.

Thus, the author’s statement, “in the contract,” implies that stipulating it before the contract or after the contract is invalid. Its apparent meaning is that this applies even during the option of the session or the stipulated option.

So, if they agree upon the condition before the contract, it is invalid, because it is the addition of a condition before the cause exists—the cause being the contract. There can be no option without a contract, and anything before its cause exists is disregarded and carries no legal weight. Even if they agree upon it after

(1) Its source has been cited previously on p. 189. (2) Its source has been cited previously on p. 224.

فهو باطل» (١)، فمفهوم هذا الحديث أن كل شرط في كتاب الله فهو صحيح، وقوله ﷺ: «المسلمون على شروطهم» (٢)، ويمكن أن يستدل له من القرآن في قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١]، والأمر بالوفاء بالعقد أمر بالوفاء بالعقد وما يشترط فيه؛ لأن الشروط التي في العقد أوصاف في العقد. قوله: «في العقد» في للظرفية، فيقتضي أن يكون هذا الشرط في نفس العقد، أي: في صلب العقد، وليس قبله وليس بعده، لكن تقييد ذلك في صلب العقد فيه نظر. والقول الثاني: أنه يصح في صلب العقد، وفي زمن الخيارين؛ لأن حال الخيار كحال العقد. والقول الثالث: أنه يصح قبل العقد وفي صلب العقد وفي زمن الخيارين؛ لأن الحق لهما، فإذا اشترطاه، ورضي كل واحد منهما بذلك فلا بأس، فلو قال: أنا أشتري منك البيت، لكن اجعل لي الخيار لمدة شهر، فقال: لا بأس، ثم قال: بعتك البيت بمائة ألف، فقال: قبلت، فهنا يصح الشرط؛ لأنه حق لهما وقد اتفقا عليه، وهذا مثل ما سبق في الشروط في البيع. إذاً قول المؤلف: «في العقد»، يقتضي أنه لا يصح شرطه قبل العقد ولا بعد العقد، وظاهره ولو في زمن خيار المجلس أو الشرط. فلو اتفقا على الشرط قبل العقد ما صح؛ لأنه إضافة شرط قبل وجود السبب، والسبب هو العقد، ولا خيار بدون عقد، والشيء قبل وجود سببه ملغى ولا عبرة به، ولو اتفقا عليه بعد

(١) سبق تخريجه ص (١٨٩). (٢) سبق تخريجه ص (٢٢٤).