Majmu' al-FatawaIbn Taimiya

He was asked:

Regarding the hadith:

“He granted a concession allowing ‘arāyā sales on the basis of their estimated yield.”

What is meant by their estimated yield? And what of the hadith:

“He prohibited the sale of musarrāh and muhaffalah animals”?

He replied:

All praise is due to Allah. The terms “musarrāh and muhaffalah” refer to an animal—whether a camel, sheep, goat or another kind—that is left unmilked for several days so that milk accumulates in its udder. It is then sold, leading the buyer to think that it produces that much milk every day. This constitutes deception and fraud, which the Prophet, may Allah bless him and grant him peace, prohibited both generally and specifically. He granted the buyer a three-day option after milking it: if satisfied, he may keep it; if dissatisfied, he may return it, together with compensation for the milk present at the time of the sale. The Prophet, may Allah bless him and grant him peace, fixed this compensation at one sā‘ of dates.

As for sales involving uncertainty, where the seller cannot deliver the item—such as selling his runaway slave, his camel or horse that has strayed, or his bird that has escaped its cage or tether, and similar cases—selling such things falls under “risk-taking and gambling.” If the buyer manages to obtain the item, he has won the gamble against the seller, having acquired his property for less than its value; if he cannot obtain it, the seller has won the gamble against the buyer

وَسُئِلَ: عَنْ حَدِيثِ: {رَخَّصَ فِي الْعَرَايَا أَنْ تُبَاعَ بِخَرْصِهَا} فَمَا خَرْصُهَا؟ وَ {نَهَى عَنْ بَيْعِ الْمُصَرَّاةِ وَالْمُحَفَّلَةِ} ؟ فَأَجَابَ: الْحَمْدُ لِلَّهِ، أَمَّا " الْمُصَرَّاةُ وَالْمُحَفَّلَةُ " فَهِيَ الْبَهِيمَةُ - مِنْ الْإِبِلِ وَالْغَنَمِ وَغَيْرِهِمَا - تُتْرَكُ حَتَّى يَجْتَمِعَ اللَّبَنُ فِي ضَرْعِهَا أَيَّامًا ثُمَّ تُبَاعُ يَظُنُّ الْمُشْتَرِي أَنَّهَا تَحْلِبُ كُلَّ يَوْمٍ مِثْلَ ذَلِكَ. فَهَذَا مِنْ التَّدْلِيسِ وَالْغِشِّ وَقَدْ حَرَّمَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُمُومًا وَخُصُوصًا وَجَعَلَ لِلْمُشْتَرِي الْخِيَارَ ثَلَاثًا إذَا حَلَبَهَا؛ إنْ رَضِيَهَا أَمْسَكَهَا وَإِنْ سَخِطَهَا رَدَّهَا وَرَدَّ عِوَضَ اللَّبَنِ الَّذِي كَانَ مَوْجُودًا وَقْتَ الْعَقْدِ وَجَعَلَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِوَضَهُ صَاعًا مِنْ تَمْرٍ. وَأَمَّا بَيْعُ الْغَرَرِ الَّذِي لَا يُمْكِنُ الْبَائِعُ تَسْلِيمَهُ مِثْلُ أَنْ يَبِيعَ عَبْدَهُ الْآبِقَ وَبَعِيرَهُ أَوْ فَرَسَهُ الشَّارِدَ أَوْ طَيْرَهُ الَّذِي خَرَجَ مِنْ قَفَصِهِ أَوْ مِنْ حَبْلِهِ وَنَحْوِ ذَلِكَ. فَإِنَّ بَيْعَ مِثْلِ هَذِهِ الْأُمُورِ مِنْ " بَابِ الْمُخَاطَرَةِ وَالْقِمَارِ " فَإِنَّ الْمَبِيعَ إنْ قَدَرَ عَلَيْهِ كَانَ الْمُشْتَرِي قَدْ قَمَرَ الْبَائِعَ حَيْثُ أَخَذَ مَالَهُ بِدُونِ قِيمَتِهِ وَإِنْ لَمْ يَقْدِرْ عَلَيْهِ كَانَ الْبَائِعُ قَدْ قَمَرَ الْمُشْتَرِيَ

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