Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (8/358)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

general applicability. It is well known that even if the buyer is a merchant, he may have purchased him for service rather than for writing; thus, this is not a circumstantial indicator. From this we learn that circumstantial indicators may be strong or weak; but when the indicator is strong, it gives greater weight to the claimant’s side.

His statement, “then the statement of the one who denies it is accepted,” apparently means without an oath, but that is not what is intended. Rather, the statement of the one who denies it is accepted with his oath. Thus, for example, he says: “By Allah, I did not sell it to you on deferred payment; rather, I sold it to you for immediate payment.” The other says: “By Allah, I did not buy it for immediate payment; rather, I bought it on deferred payment.”

His statement, “If they differ concerning the specific item sold, they both swear oaths,” means the seller and the buyer. For example, the seller says, “I sold you this car,” while the buyer says, “Rather, this car was in exchange for another car.” In this case, they have differed concerning the specific item sold.

Or he says, “I sold you this male camel,” and the other says, “Rather, you sold me this she-camel.” The author says that they both swear oaths and the sale is rescinded. The mutual oaths here are like the mutual oaths mentioned previously regarding the amount of the price: the seller says, “By Allah, I did not sell you this one; rather, I sold you this one,” and the buyer says, “By Allah, I did not buy this one; rather, I bought this one.” Once they have both sworn and neither accepts the other’s statement, the sale is rescinded. The buyer recovers the price if he has already paid it; otherwise, the price remains with him. This is the view adopted by the author, may Allah have mercy on him.

The second view in this issue is that the seller’s statement is accepted. This is the stronger view, and it is also the position of the school. This is one of the issues in which Zād differs from the well-known position of the school.

Thus, the correct view is that the seller’s statement is accepted, because the Prophet, peace and blessings be upon him, said:

العموم، ومن المعلوم أن المشتري ولو كان تاجراً يمكن أن يشتريه للخدمة، لا للكتابة فهذه ليست قرينة، وبهذا نعرف أن القرائن قد تقوى وقد تضعف، لكن إذا كانت القرينة قوية فحينئذٍ ترجح جانب المدعي. وقوله: «فقول من ينفيه» ظاهره بلا يمين، ولكن ليس مراداً، بل قول من ينفيه بيمينه، فيقول ـ مثلاً ـ: والله ما بعته مؤجلاً، وإنما بعته حالًّا، ويقول الآخر: والله ما اشتريته حالًّا، وإنما اشتريته مؤجلاً. قوله: «وإن اختلفا في عين المبيع تحالفا» أي: البائع والمشتري، بأن قال البائع: بعتك هذه السيارة، وقال المشتري: بل هذه السيارة لسيارة أخرى، فهنا اختلفا في عين المبيع. أو قال: بعتك هذا الجمل، فقال: بل بعتني هذه الناقة، فيقول المؤلف: إنهما يتحالفان ويُفْسَخ البيع، والتحالف هنا كالتحالف فيما سبق في قدر الثمن، فيقول البائع: والله ما بعتك هذه، وإنما بعتك هذه، ويقول المشتري: والله ما اشتريت هذه وإنما اشتريت هذه، فإذا تحالفا ولم يرض أحدهما بقول الآخر فسخ البيع، ورجع للمشتري الثمن إن كان قد سلمه، وإلا فالثمن عنده، هذا هو الذي مشى عليه المؤلف ﵀. والقول الثاني في المسألة: أن القول قول البائع، وهذا هو الراجح وهو المذهب أيضاً، وهذه المسألة مما خالف فيها «الزاد» المشهور من المذهب. فالصحيح أن القول قول البائع؛ وذلك لأن النبي ﷺ قال: