Umdat at-TalibAl-Buhuti

nor—even that it be simply recorded in writing suffices (1)(2).
If a sale is joined to some other contract within a single transaction, the contract is valid—except when the other contract is kitābah, the slave-manumission agreement.
It is forbidden, once clear consent has been given, to sell over a Muslim’s sale, to purchase over his purchase, or to make a bid over his bid.
Whoever sells a ribā-liable commodity may not, before taking possession of its price, substitute it for something that may not lawfully be sold against it on credit (3).
Likewise, he may not buy back what he sold for anything other than its original price before receiving that price in cash, and the converse is also prohibited (4).
The exchange is, however, permissible when the substitute is of a different genus, or after he has taken possession of the price, or once the commodity’s attributes have changed; it is also permissible if the repurchase is from someone other than the original buyer—even if that person is his own father (5) or son.
Section
[Conditions in a Sale]
It is valid (6) to stipulate deferred payment, or to require a specified pledge or guarantor (7) for that payment, or that the slave be literate,

(1) The parent manuscript reads: “yakfi” (it is sufficient), while the other copies have the wording preserved here. (2) Copy B reads: “kitabah” (writing). (3) Illustration: A man sells a usurious commodity—say, one saʿ of barley—for ten dinars, but the buyer has not yet paid. Before receiving the price, the seller exchanges the ten dinars that are still owed to him for another usurious commodity that may not be sold on credit against the first one, i.e., one of the same genus—barley for barley, wheat for wheat, and so on. This is impermissible in order to block the means to riba (usury). (4) This is the transaction known as the issue of ʿaynah. Imam al-Muwaffaq Ibn Qudamah, may Allah have mercy on him, states in al-Kafi, 2/256: “Whenever deferred payment (al-nasa) is forbidden between two items, it is not permissible to take one of them in exchange for the other before the price has been received.” (5) Copy C has: “abawah” (his two parents). (6) The word “shart” (condition) is absent from copies B and C. (7) Copy C reads: “ʿayn” (cash).
تكفي (١) كتابته (٢) . وإن جَمع بين بيعٍ وغيره بعقدٍ صَحّ إلا الكتابة. ويحرم بيعٌ على بيعِ مُسْلمٍ، وشراءٌ على شرائه، وسَوْمٌ على سَوْمِهِ، بعد صريح الرِّضا. ومن باع ربويًا لم يَجُز أن يَعْتاضَ عن ثَمَنِهِ قَبْلَ قبضهِ ما لا يباع به نَسِيئة (٣) ، وكذا شراؤه ما باعه بدون ثمنه قبل قبْضه نقدًا وعكسُه (٤) ، ويصحُّ بغير جنسِهِ، وبَعْدَ قَبْضِ ثَمَنِهِ أو تَغيّرِ صِفَتِهِ، ومِنْ غَير مُشتريه، وإن اشتراهُ أبوه (٥) ، أو ابنه جاز. فصْلٌ [في الشُّروط في البيع] يصح شرطُ (٦) تأجيلِ ثمنٍ ورهنٍ أو ضمينٍ مُعيّن (٧) به، وكون العبد كاتبًا،
(١) في (الأصل): "يكفي"، والمثبت من بقية النسخ. (٢) في (ب): "كتابة". (٣) وصورة ذلك: أن يبيع رجل سلعةً ربويةً -كصاع شعير مثلًا- بعشرة دنانير، ولم يقبض الثمن بعد، وفي هذه الفترة يعتاض عن هذه الدنانير التي في ذمة المشتري بسلعة ربوية لا يجوز أن تباع بالسلعة الأولى نسيئة، أي تكون من نفس جنسها: كشعير بشعير، وبر ببر وهكذا، فلا يجوز؛ وذلك حسمًا لمادة الربا. (٤) وهذه المسألة هي التي تسمى مسألة العِينَة. وقال الإمام الموفق ابن قدامة -رَحِمَهُ اللهُ- في: "الكافي" (٢/ ٢٥٦): "كل شيئين حَرُم النَّساءُ فيهما لم يجز أخذ أحدهما عن الآخر قبل قبض ثمنه". (٥) في (ج): "أبواه" (٦) قوله: "شرط " ليس في (ب) و (ج). (٧) في (ج): "عين"

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