Dalīl al-Ṭālib - Marʿi al-Karmi - (127)

or to belligerents or highway bandits; nor may a Muslim slave be sold to an unbeliever who would not thereby be obliged to set him free.1 Likewise, it is impermissible to sell over a fellow Muslim’s sale by saying to someone who has bought an item for ten, “I will sell you the same for nine,” or to purchase over his purchase2 by telling a seller who has agreed to sell something for nine, “I will give you ten.”

Bidding on a Muslim’s bid once the first party has given explicit consent, selling a Qur’an codex, and selling a slave-woman with whom the owner has had intercourse before her womb has been cleared are all forbidden, yet the contract itself remains valid.

No act of disposal is valid with respect to property received under a corrupt contract; the recipient is liable for the item and for any increase, just as in the case of usurped goods.

(1) The word qinn was omitted from manuscript A. In his marginal commentary (p. 171) and in Hall al-Sharh (1/336), al-Lubadi retains the nunation of qinn and treats “Muslim” as its adjective. From his subsequent remarks one understands that a non-Muslim qinn, even if owned by a Muslim, may be sold to a non-Muslim. This view conflicts with Kitab al-Jihad (p. 118): “wa-la yasih bayʿu mustaraq minhum li-kafir…,” and with the author’s own statement in al-Ghayah (2/24): “wa-la yasih bayʿu raqiqina wa-law kafir li-kafir.” It is therefore preferable to read qinn in the main text without nunation, annexed to “Muslim,” so that the meaning is: “the sale of a Muslim’s qinn to a non-Muslim is invalid,” thereby covering both Muslim and non-Muslim qinn. (2) Manuscript M has ʿala shiraihi (“for his purchase”) instead of ʿalayhi (“upon him”).

الطريق ولا بيع قن١ مسلم لكافر لا يعتق عليه ولا بيع على بيع المسلم لقوله لمن اشترى شيئا بعشرة أعطيك مثله بتسعة ولا شراؤه عليه٢ شرائه كقوله لمن باع شيئا بتسعة: عندي فيه عشرة. وأما السوم على سوم المسلم مع الرضى الصريح وبيع المصحف والأمة التي يطؤها قبل استبرائها فحرام ويصح العقد. ولا يصح التصرف في المقبوض بعقد فاسد يضمن هو وزيادته كمغصوب.

١ "قن" سقطت من "أ". قال اللبدي في الحاشية "ص: ١٧١" حل الشرح "١/٣٣٦" بقيد تنوين "قن", وجعل "مسلم" صفة له, ويدل كذلك كلامه الآتي, ومفهوم أن القن الكافر, ولو لمسلم, يصح بيعه لكافر, وهو يخالف ما في الجهاد "ص: ١١٨" من قولهم: "ولا يصح بيع مسترق منهم لكافر, فداؤه بمال, ويصح بأسير مسلم" بل عبارة المصنف في الغاية "٢/٢٤": "ولا يصح بيع رقيقنا ولو كافر لكافر" وحينئذ فالأولى جعل "قن" في عبارة المتن بدون تنوين مضافا إلى مسلم" ويصير المعنى: ولا يصح بيع قن المسلم لكافر فيشمل القن الكافر والمسلم. ٢ في "م" "على شرائه" بدل: "عليه".