Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (8/334)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

by the author is a narration from Imam Ahmad. The authoritative position in the school is that he has no option. It is said to him: “We will deduct the excess from you, and the sale remains binding upon you,” because this is in his interest. How, then, can we establish an option for him regarding something he bought at cost, when he was told that the original cost was one hundred and he agreed to one hundred, only for it then to become clear that the original cost was eighty? The option exists in order to avert harm. Yet the one who bought it at cost on the understanding that it was one hundred, then discovers that it was eighty, will receive it at its actual price; thus, he suffers no harm and has no option.

However, if the parties bring their dispute before a judge, and the judge considers it beneficial to establish the option for him because he knows that the seller was deceptive, then the view that the option should be granted becomes tenable, as a disciplinary measure against the seller for deception and lying. But where there is no such indication, this cannot be done, because the buyer may use his option as a means to withdraw from the sale when the item’s market value has fallen, thereby opening the door to legal stratagems among people.

But if the seller says, “I made a mistake. I said that the price was one hundred, thinking it was such-and-such an item,” or, “I mistakenly thought that this item was worth one hundred,” his statement is not accepted unless he produces evidence, because he is the claimant. If he has no evidence, then the buyer’s word is accepted: he must swear that he does not know the seller to have made a mistake, and the option is established for him according to the view that recognizes the option.

It has previously been mentioned that if a middle position were adopted in this issue—namely, that when it is established that the seller deliberately lied, the buyer should be granted the option—this would serve as discipline and punishment for the seller.

“And if he bought it on deferred payment, or from someone whose testimony is not accepted in his favor, or for more than its price as a stratagem.”

His statement, “And if he bought it on deferred payment”: the subject of “bought” refers to

عليه المؤلف رواية عن الإمام أحمد، والمذهب أنه لا خيار، فيقال له: نضع عنك الزائد وتلزمك؛ لأن هذا من مصلحته، فكيف نثبت له الخيار بشيء اشتراه برأس المال، وقيل له: إن رأس المال مائة ورضي بمائة، ثم تبيّن أن رأس المال ثمانون، فالخيار لدفع الضرر، وهذا الذي اشترى برأس المال على أنها بمائة، ثم تبين أنها بثمانين وسيأخذها بالثمن الحقيقي ليس عليه ضرر فلا خيار له. لكن لو رأى القاضي إذا ترافعوا إليه أن من المصلحة إثبات الخيار له؛ لكونه يعلم أن البائع مدلس، فحينئذٍ يتوجه القول بإثبات الخيار تأديباً للبائع على التدليس والكذب، وأما إذا لم يكن هناك شيء فلا يمكن؛ لأن المشتري قد يجعل كون الخيار له وسيلة لترك المبيع؛ لأن قيمته في السوق نقصت فنفتح باب الحيل على الناس. لكن لو قال البائع: غلطت، قلت: إن الثمن مائة وظننت أنها السلعة الفلانية، أو أن قيمة هذه السلعة مائة غلطاً، فإنه لا يقبل قوله إلا ببينة؛ لأنه مدعٍ، وإذا لم يكن عنده بينة فالقول قول المشتري، فيحلف أنه لا يعلم أن البائع غلط، ويثبت له الخيار على القول بالخيار. وسبق أنه لو قيل بقول وسط في هذه المسألة، وهو أنه إذا ثبت أن البائع كاذب متعمد، فإنه ينبغي أن يمكن المشتري من الخيار، تأديباً للبائع وعقوبة له. وَإِن اشْتَرى بِثَمَنٍ مُؤجَّلٍ أوْ مِمّنْ لا تُقْبَلُ شَهَادَتُهُ لَهُ، أَوْ بأكْثَرَ مِنْ ثَمَنِهِ حيِلَةً،. قوله: «وإن اشترى بثمن مؤجَّل» «اشترى» الفاعل يعود على