Majmu' al-FatawaIbn Taimiya

the other party’s right to rescind, when each has been granted that right.

If, however, by affirming the contract he means affirming it on his own part by relinquishing his right of option, that is valid. Yet the lapse of his option does not cause the other party’s option to lapse.

The usual meaning of such wording, however, is that each party may rescind the contract or refrain from doing so. If he does not rescind it, he has thereby affirmed it. A parallel is Allah’s statement:

“When you divorce women and they approach the end of their waiting period, either retain them honorably or release them honorably.”

Releasing her means refraining from retaining her, so that he no longer holds her in marriage. Releasing her does not require pronouncing a further divorce. Likewise, affirming the contract does not require a fresh act of affirmation. And Allah knows best.”

He was asked:

“A man entrusted a leather mat to an auctioneer to sell. The auctioneer offered it for bidding, and the man raised the bid by half a dirham. The auctioneer then went to the deputy official responsible for public oversight and told him, ‘The owner of this leather mat raised the bid by half a dirham.’ The official summoned him, and he was informed of the allegation. He denied it and swore an oath of divorce—out of fear for his own safety and to dispel the suspicions of those who had heard him—swearing that he had not done it. Does divorce take effect as a result?”

He replied:

“When the owner raises the bid on his own goods, he is doing wrong and engaging in sham bidding, and he is worse

يَكُونَ لِلْآخَرِ الْفَسْخُ وَهُوَ قَدْ جَعَلَ لِكُلٍّ مِنْهُمَا الْفَسْخَ. وَإِنْ أَرَادَ بِإِمْضَائِهِ: إمْضَاءَهُ هُوَ الْعَقْدُ بِمَعْنَى إسْقَاطِ حَقِّهِ مِنْ الْخِيَارِ كَانَ ذَلِكَ صَحِيحًا؛ وَلَكِنْ إذَا سَقَطَ خِيَارُهُ لَمْ يَسْقُطْ خِيَارُ الْآخَرِ؛ وَلَكِنَّ الْمَعْنَى الْمَعْرُوفَ فِي مِثْلِ هَذِهِ الْعِبَارَةِ: أَنَّ لِكُلٍّ مِنْهُمَا أَنْ يَفْسَخَهُ وَأَنْ لَا يَفْسَخَهُ. وَإِذَا لَمْ يَفْسَخْهُ فَقَدْ أَمْضَاهُ. وَنَظِيرُ هَذَا قَوْله تَعَالَى {وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ} فَإِنَّ التَّسْرِيحَ هُوَ تَرْكُ الْإِمْسَاكِ؛ بِحَيْثُ لَا يَحْبِسُهَا. وَلَا يَحْتَاجُ التَّسْرِيحُ إلَى إحْدَاثِ طَلَاقٍ كَذَلِكَ إمْضَاءُ الْعَقْدِ لَا يَحْتَاجُ إلَى إحْدَاثِ إمْضَاءٍ. وَاَللَّهُ أَعْلَمُ. وَسُئِلَ: عَنْ رَجُلٍ أَعْطَى نِطْعًا لِدَلَّالِ يَبِيعُهُ فَنَادَى عَلَيْهِ الدَّلَّالُ فَزَادَ نِصْفَ دِرْهَمٍ فَرَاحَ الدَّلَّالُ إلَى نَائِبِ الْحِسْبَةِ فَقَالَ لَهُ: هَذَا صَاحِبُ النِّطْعِ زَادَ فِيهِ نِصْفَ دِرْهَمٍ فَطَلَبَهُ وَقِيلَ لَهُ ذَلِكَ فَأَنْكَرَ وَحَلَفَ بِالطَّلَاقِ - خَوْفًا عَلَى نَفْسِهِ وَإِزَالَةً مِمَّا فِي صُدُورِ مَنْ سَمِعَهُ - وَأَنَّهُ حَلَفَ أَنَّهُ مَا فَعَلَهُ فَهَلْ يَقَعُ بِهِ الطَّلَاقُ؟ فَأَجَابَ: الْمَالِكُ إذَا زَادَ فِي السِّلْعَةِ كَانَ ظَالِمًا نَاجِشًا وَهُوَ شَرٌّ

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