Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

specified the details he mentioned on the basis that this is the customary practice with regard to such items.

His statement, “Rescission by mutual agreement is annulment of the contract”: rescission by mutual agreement means that, when one of the two parties to a sale asks the other to annul the contract without any particular cause, the other agrees to do so; that is, he does not hold him to the contract but annuls it.

Its legal ruling in terms of obligation is that it is recommended, while its legal effect is that it annuls the contract. It is well known in the principles of jurisprudence that rulings are of two types: prescriptive and declaratory. Thus, in terms of obligation, it is recommended; however, it is recommended for the one who grants the rescission, while it is permissible for the one requesting it. In other words, there is nothing wrong with asking the other party to rescind the sale for you, whether you are the seller or the buyer. As for the one who grants the rescission, it is recommended for him because it entails showing kindness to another, and Allah the Exalted says:

“And do good; indeed, Allah loves those who do good.” [al-Baqarah 2:195]

The Prophet ﷺ said: “Whoever rescinds a Muslim’s sale, Allah will pardon his lapse on the Day of Resurrection.” (1)

It also brings joy to the one whose sale is rescinded and relieves his distress, especially when the item is costly and substantial. It therefore falls under the saying of the Messenger ﷺ: “Whoever relieves a believer of a hardship from the hardships of this world, Allah will relieve him of a hardship from the hardships of the Day of Resurrection.” (2)

The Prophet ﷺ also said: “May Allah have mercy upon a man who is lenient when he sells,”

(1) Recorded by Abu Dawud in al-Buyu' (Sales), chapter: “The virtue of rescinding a sale,” no. 3460; by Ibn Majah, whose wording is cited, in al-Tijarat (Commerce), chapter: “Rescinding a sale,” no. 2199; by Ibn Hibban, no. 5029, in Mawarid; and by al-Hakim, 2/45, on the authority of Abu Hurayrah, may Allah be pleased with him. It was authenticated by Ibn Hibban and al-Hakim according to the criteria of al-Bukhari and Muslim; al-Dhahabi concurred, and it was also authenticated by Ibn Daqiq al-Eid and Ibn Hazm. See: al-Talkhis, no. 1197. (2) Recorded by Muslim in al-Dhikr wa-al-Dua (Remembrance and Supplication), chapter: “The virtue of gathering to recite the Quran,” no. 2699, on the authority of Abu Hurayrah, may Allah be pleased with him.
عين ما ذكره بناءً على أن هذا هو العرف في هذه الأشياء. قوله: «والإقالة فسخ» الإقالة: هي أن يرضى أحد المتبايعين بفسخ العقد إذا طالبه صاحبه بدون سبب، أي: لا يلزمه بالعقد ويفسخه. وحكمها التكليفي أنها سنة، وحكمها الوضعي أنها فسخ، ومعلوم في أصول الفقه أن الأحكام نوعان: تكليفية ووضعية، فحكمها التكليفي أنها سنة، ولكن هي سنة في حق المقيل، ومباحة في حق المستقيل، أي: لا بأس أن تطلب من صاحبك أن يقيلك، سواء كنت البائع أو المشتري، أما في حق المقيل فهي سنة لما فيها من الإحسان إلى الغير، وقد قال الله تعالى: ﴿وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾ [البقرة: ١٩٥]، وقد قال النبي ﷺ: «من أقال مسلماً بيعته أقال الله عثرته يوم القيامة» (١)، ولأن فيها إدخال سرور على المُقال وتفريجاً لكربته، لا سيما إذا كان الشيء كثيراً وكبيراً، فتكون داخلة في قول الرسول ﷺ: «من فرج عن مؤمن كربة من كرب الدنيا فرَّج الله عنه كربة من كرب يوم القيامة» (٢)، وقال النبي ﷺ: «رحم الله امرءاً سمحاً إذا باع،
(١) أخرجه أبو داود في البيوع/ باب في فضل الإقالة (٣٤٦٠)؛ وابن ماجه واللفظ له، في التجارات/ باب الإقالة (٢١٩٩)؛ وابن حبان (٥٠٢٩) «موارد»؛ والحاكم (٢/ ٤٥)، عن أبي هريرة ﵁ وصححه ابن حبان والحاكم على شرط الشيخين ووافقه الذهبي وصححه ابن دقيق العيد وابن حزم؛ انظر: «التلخيص» (١١٩٧). (٢) أخرجه مسلم في الذكر والدعاء/ باب فضل الاجتماع على تلاوة القرآن (٢٦٩٩) عن أبي هريرة ﵁.

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