Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

—when his words are explicit and clear? How can it be permissible for us to divert them to another meaning contrary to the apparent wording? Moreover, the rationale for the fruit belonging to the seller after pollination is clear, and it does not apply where the spathe splits open without pollination. In that case, neither analogy nor diverting the hadith to another meaning is valid.

His statement, “unless the buyer stipulates it”: if the buyer stipulates it, then it belongs to him. The evidence for this is as follows:

First: the generality of Allah’s saying: “O you who believe, fulfil your contracts.” [al-Ma'idah: 1] The command to fulfil a contract entails fulfilling it along with its terms and conditions stipulated within it.

Second: Allah’s saying: “Fulfil every commitment, for every commitment will be questioned about.” [al-Isra': 34] The condition a person undertakes is a commitment he has made upon himself.

Third: what has been reported from the Prophet ﷺ: “Muslims are bound by their conditions, except for a condition that makes the unlawful lawful or makes the lawful unlawful.” (1) This condition neither makes the lawful unlawful nor makes the unlawful lawful.

(1) Al-Bukhari cited it in a decisive suspended form in al-Ijarah (Hiring), chapter: “The Fee for Brokerage.” Abu Dawud transmitted it in al-Qada (Judgments), chapter: “Muslims Are Bound by Their Conditions” (3594), and al-Hakim (2/92), from Abu Hurayrah. Al-Tirmidhi also transmitted it in al-Ahkam (Legal Rulings), chapter: “What Has Been Reported from the Messenger of Allah Concerning Reconciliation between People” (1352), through Kathir ibn Abd Allah al-Muzani, from his father, from his grandfather. He graded it hasan sahih (sound and authentic). Al-Daraqutni (3/27-28) and al-Hakim (2/49-50) also transmitted it from Aishah and Anas with the wording: “Muslims are bound by their conditions so long as they conform to what is right.” It was authenticated by al-Nawawi in al-Majmu (9/464) and al-Albani in al-Irwa (1303).
وكلامه صريح واضح؟ فكيف يجوز لنا أن نحرفه إلى معنى آخر خلاف ظاهر اللفظ؟ ثم إن العلة في كون الثمر للبائع بعد التأبير واضحة، ولا تنطبق على ما إذا تشقق بدون تأبير، وحينئذ لا يصح القياس ولا تحريف الحديث إلى معنى آخر. وقوله: «إلا أن يشترطه مشتر» فإن اشترطه المشتري يكون له، والدليل على ذلك: أولاً: عموم قول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١]، والأمر بالوفاء بالعقد أمر به وبأوصافه وشروطه التي تشترط فيه. ثانياً: قول الله ﵎: ﴿وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً﴾ [الإسراء: ٣٤]، والشرط الذي التزمه الإنسان هو عهد على نفسه. ثالثاً: ما جاء عن النبي ﷺ: «المسلمون على شروطهم إلا شرطاً أحلَّ حراماً أو حرَّم حلالاً» (١)، وهذا لا يحرم حلالاً ولا يحلّل حراماً.
(١) علقه البخاري بصيغة الجزم في الإجارة/ باب أجر السمسرة، ووصله أبو داود في القضاء/ باب المسلمون على شروطهم (٣٥٩٤)، والحاكم (٢/ ٩٢) عن أبي هريرة ﵁. وأخرجه الترمذي في الأحكام/ باب ما ذكر عن رسول الله ﷺ في الصلح بين الناس (١٣٥٢) عن كثير بن عبد الله المزني عن أبيه عن جده، وقال: حسن صحيح. وأخرجه الدارقطني (٣/ ٢٧ ـ ٢٨)، والحاكم (٢/ ٤٩ ـ ٥٠) عن عائشة وأنس ﵄ بلفظ: «المسلمون عند شروطهم ما وافق الحق» وصححه النووي في المجموع (٩/ ٤٦٤) والألباني في الإرواء (١٣٠٣).

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