Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (9/55)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

he would not accept it, because if he were to enter into salam with him at the spot price, it would be as though it were a loan. He could say, “Instead of making a salam contract and putting you to trouble, take a loan.”

Thus, both the purchaser and the recipient of the salam payment benefit. The recipient benefits from the money he receives, while the purchaser benefits from the reduced price, since he will receive the goods at a lower price. In reality, this is among the merits of the Shariah.

His statement, “It is valid using the wording of a sale,” means that salam is valid when concluded with the wording of a sale. For example, one may say, “I have purchased from you one hundred sa's of wheat, to be delivered after one year, for these dirhams.” Likewise, if the recipient of the salam payment wishes to conclude the contract, he may say, “I have sold you one hundred sa's of wheat, due after one year, for one hundred riyals.” Thus, it is valid using the wording of a sale.

If someone were to ask, “How can it be valid using the wording of a sale?” we reply: Yes, because it is a type of sale, and sale is the broader category.

His statement, “and salam and salaf,” means that it is valid using the wording of salam and salaf. Although salaf is sometimes used to mean a loan, when the contract is concluded in this manner, it is necessarily salam rather than a loan.

The correct view is that all contracts are concluded by whatever wording customarily indicates them, and that they are not restricted to particular expressions. This is because the Shariah has not prescribed specific wording for these matters or restricted them in this way, and they are not matters of worship in which one is bound to particular wording. The exception to this, according to the madhhab, is the marriage contract: it is not valid except with wording denoting marriage, or when a master says to his female slave, “I have freed you and made your freedom your bridal gift.” But the correct view is what we have mentioned: all contracts are concluded by anything, spoken or done, that indicates them.

ما قبل؛ لأنه لو أسلم إليه بالثمن الحاضر صار كأنه قرض، فيقول: بدلاً من أن أعقد السلم وأتعب معك خذ قرضاً. فصار كل من المسلِم والمسلَم إليه مستفيداً منتفعاً، أما المسلم إليه فينتفع بالدراهم التي حصل عليها، وأما المسلم فينتفع بنقص الثمن؛ لأنه سيأخذها بثمن أقل، فهو من محاسن الشريعة في الحقيقة. قوله: «ويصح بألفاظ البيع» يصح السلم بألفاظ البيع بأن يقول: اشتريت منك مائة صاع بر بعد سنة بهذه الدراهم، وإذا أراد المسلَم إليه أن يعقده فقال: بعتك مائة صاع بر تحل بعد سنة بمائة ريال، فيصح بألفاظ البيع. إذا قال قائل: كيف يصح بألفاظ البيع؟ نقول: نعم؛ لأنه نوع من البيع، فالبيع أعم منه. قوله: «والسَّلَم والسَّلَف» أي: يصح بألفاظ السلم والسلف مع أن السلف يُطلق أحياناً على القرض، لكن لما كان العقد على هذا الوجه تعين أن يكون سلماً لا قرضاً. والصواب أن جميع العقود تنعقد بما دل عليه اللفظ عرفاً وأنها لا تتقيد بشيء؛ لأن هذه الأمور لم يرد الشرع بتعيينها وتقييدها، وليست من أمور العبادة التي يتقيد الإنسان فيها باللفظ، ويستثنى من ذلك على المذهب عقد النكاح، فإنه لا يصح إلا بلفظ إنكاح وتزويج، أو قول السيد لأمته: أعتقتك وجعلت عتقك صداقك، ولكن الصواب ما ذكرناه، وأن جميع العقود تنعقد بكل ما دل عليها من قول أو فعل.