Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (9/75)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

is achieved if salam is contracted for a measured commodity by weight, or for a weighed commodity by measure. Thus, the correct view is that this is permissible, and it is one of the two opinions in the madhhab.

As for goods sold by count: if their individual units do not vary, salam may be contracted for them by number; but if they vary, it must be contracted for them by weight.

Fourth: The specification of a known term that affects the price. Thus, it is not valid for immediate delivery, nor until the harvest or the date-picking, nor until a particular day—except in the case of something that he takes from him every day, such as bread, meat, and the like.

His statement, “Fourth: the specification of a known term that affects the price”: this contains three conditions: stipulating a term; that it be known; and that it affect the price. “Affects the price” means that it influences the price by increasing or decreasing it. Accordingly, if salam is contracted for something to be delivered immediately, the salam contract is invalid, because a term must be stipulated. Moreover, the term must be known—for example, one says: “I have entered into a salam contract with you, paying you one hundred riyals for one hundred saʿs of wheat, deliverable on the first day of Ramadan.”

His statement, “that affects the price,” means that it has an effect. If it has no effect, then stipulating the term is invalid, since there is no benefit in it. The author, may Allah have mercy on him, explicitly stated what this implies, saying:

“It is not valid for immediate delivery.” This is what is implied by his statement, “for a term.”

His statement, “nor until the harvest or the date-picking,” is implied by his statement, “known.” That is, it is invalid because the time of harvest and date-picking is unknown. Some people harvest early while others delay; likewise, some pick dates from their palm trees early while others delay. Thus, the term remains unknown.

However, the correct view is that it is valid until the harvest or the date-picking, and this was the view chosen by

يحصل فيما إذا أسلم في المكيل وزناً أو في الموزون كيلاً، فالصواب أنه يجوز، وهو أحد القولين في المذهب. أما المعدود فإن كان لا يختلف يسلم فيه عداً، وإن كان يختلف يسلم فيه وزناً. الرَّابِعُ: ذِكْرُ أَجَلٍ مَعْلُومٍ لَهُ وَقْعٌ فِي الثَّمَنِ فَلَا يَصِحُّ حَالًّا، وَلَا إِلَى الحَصَادِ وَالجَذَاذِ، وَلَا إِلَى يَوْمٍ إلاَّ فِي شَيْءٍ يأْخُذُه مِنْهُ كُلَّ يَوْمٍ كَخُبْزٍ وَلَحْمٍ وَنَحْوِهِمَا. قوله: «الرابع: ذكر أجل معلوم له وقع في الثمن» هذه ثلاثة قيود: ذكر أجل، معلوم، له وقع في الثمن، ومعنى: «له وقع في الثمن»، أي: له تأثير في الثمن بالزيادة أو النقص، وعلى هذا فإذا أسلم في شيء حالٍّ فإنه لا يصح السلم؛ لأنه لا بد من ذكر أجل، ولا بد ـ أيضاً ـ أن يكون الأجل معلوماً، بأن يقال: أسلمت إليك مائة ريال بمائة صاع بر تحل في أول يوم من رمضان. وقوله: «له وقع في الثمن» يعني له تأثير، فإن لم يكن له تأثير فإنه لا يصح الأجل؛ لأنه لا فائدة منه، وقد صرح المؤلف ﵀ بمفهوم ذلك فقال: «فلا يصح حالًّا» هذا مفهوم قوله: «إلى أجل». قوله: «ولا إلى الحصاد والجذاذ» هذا مفهوم من قوله: «معلوم». أي: لا يصح؛ لأن الحصاد والجذاذ غير معلومين، والناس منهم من يحصد مبكراً ومنهم من يتأخر، ومنهم من يجذ النخلة مبكراً ومنهم من يتأخر، وحينئذ يبقى الأجل مجهولاً. ولكن الصحيح أنه يصح إلى الحصاد والجذاذ، وهو اختيار