Umdat at-Talib - Al-Buhuti - (1/134)

Umdat at-TalibAl-Buhuti

and grain that has hardened while still in its ear.

Another condition is that the price be known: if the vendor says, “I sell it for its label price (1),” or “for whatever price the bidding stops at” (2) and the like, or “for one thousand, partly in gold and partly in silver,” the sale is invalid. It is, however, valid to sell a piece of cloth or similar goods on the basis of “each cubit for one dirham,” though not by saying, “from it, each cubit for one dirham” (3).

If someone sells, in a single transaction, both a known item and an unknown one, the contract is valid for the known item in proportion to its share—so long as the unknown can still be determined; otherwise, and if he has not stated the price of each, the entire sale is void. Likewise, if he sells an undivided share that he co-owns with another person, or his own slave together with someone else’s slave of equal value without that person’s permission, or includes a free man (4), or sells vinegar together with wine, the sale stands with respect to what he actually owns, in proportion to its share, while the purchaser retains the option to rescind.

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A sale concluded by someone on whom the Friday prayer is obligatory after the second call to prayer is invalid unless a necessity requires it; marriage and all other contracts, however, remain valid.

It is not permissible to sell raisins—or anything similar—to someone who will use them to make wine, nor to sell weapons in times of civil strife, nor to sell a Muslim slave to a non-Muslim unless the latter intends to set him free. If the slave embraces Islam while in the non-Muslim’s possession, the buyer is compelled to divest himself of ownership, nor

(1) It refers to the price written on the item; the sale is invalid if neither party knows that figure, but valid once both are aware of it. See: Uthman ibn Qaʿid, Hidayat al-Raghib, vol. 2, p. 430. (2) That is, the transaction is concluded through bargaining. (3) Selling the entire cloth (or a similar item) at a fixed rate—e.g. one dirham per cubit—is valid, but it is invalid for the seller to say, “Take whatever length you wish of the cloth, each cubit for one dirham,” without specifying the quantity. In the first case the object of sale is determinate, hence valid; in the second it is indeterminate, hence invalid. (4) Meaning: he sold a slave together with a free person. Copy “C” reads: “or a free person.”

وحبّ مُشتدّ في سُنبله. وكونُ ثمنٍ معلومًا، فإن باعه برقْمِه (١) أو بما ينقطع به السعرُ (٢) ونحوه، أو بألفٍ ذهبًا وفضة لم يصحّ، ويَصحُّ بيعُ الثوبِ ونحوه كُلَّ ذِرَاعٍ بدرهم، لا مِنْه كذلك (٣) . ومن باعَ مَعلومًا ومجهولاً صفقةً صَحَّ في المعلوم بِقِسْطِه ما لم يتعذّر عِلْمُ المجهول فيبطل فيهما إن لم يُبيّن ثَمَنَ كُلٍّ، وإن باع مشاعًا بينه وبين غيره، أو عبدَه وعبدَ غيرِه مَثلاً بلا إذنه، أو وحُرَّاً (٤) ، أو خلَّا وخَمْرًا: صَحَّ في مِلْكه بِقسْطِهِ ولمشترٍ الخيار. فصْلٌ ولا يَصحُّ البيعُ ممّن تلزمُه الجمعَة بعد نِدَائها الثاني إلا لحاجةٍ، ويَصِحُّ النكاحُ وسائرُ العقودِ. ولا يصح بيعُ زبيب ونحوه لمُتَّخِذِهِ خَمْرًا، ولا سلاحٍ في فتنةٍ، ولا عبدٍ مسلم لكافرٍ إن لم يَعتق عليْهِ، وإن أسْلم في يده أُجبر على إزالة مِلْكِهِ، ولا

(١) أي ثمنه المكتوب عليه، فلا يصح، وذلك إن لم يعرفا الرقم، فإن عرفاه صَحَّ. كذا في حاشيةٍ على "هداية الراغب" (٢/ ٤٣٠) من تقرير مؤلفه الشيخ عثمان بن قائد -رَحِمَهُ اللهُ-. (٢) أي: بالمساومة. (٣) أي: يصح بيع الثوب ونحوه كله كل ذراع بدرهم -مثلًا-، ولكن لا يجوز أن يقول للمشتري خذ ما شئت من الثوب -بدون تحديد- كل ذراع بدرهم، ففي الصورة الأولى المبيع معلوم فيصح، وفي الصورة الثانية المبيع مجهول فلا يصح. (٤) أي: باع عبدًا وحرًا. وفي (ج): "أو حرًا".