Charts, Diagrams

& Notes for

‫اﻟﻬﺪا�ﺔ‬
(‫)ﺟﺰ ﺛﺎﻟﺚ‬

‫ﻣﻦ ﻛﺘﺎب اﻟﺒﻴ�ع إ� ﻛﺘﺎب اﻟ�ف‬

Hidaayah Thaalith:
from Kitaabul-Buyoo’
till Kitaabus-Surf

6th Edition
(Rajab 1445 / February 2024)
by
Darul Uloom New York Tasneef Committee
 ‫�ﺴﻢ ﷲ‬
Foreword
This is the 6th edition of Charts, Diagrams & Notes for the kitab (‫( اﻟﻬﺪا�ﺔ )ﺛﺎﻟﺚ‬Hidaayah
Thaalith). This kitab is one of the most difficult to teach and study in the common Darse-
Nizaami curriculum in our madaris. Pictorial representations, charts and diagrams explaining
the text facilitate the comprehension of the Arabic ibaarat which, at times, is very confusing.

These charts and diagrams were compiled and typed up as the kitaab was being taught. Page
numbers corresponding to the original kitaab (al-Bushra print, long version) have been added
to facilitate looking up the masalas.

I thank Allah first, and then I thank the students who have tremendously assisted in typing the
notes and diagrams. I also ask Allah to grant ikhlas and qabuliat. Although many revisions and
corrections have already been made, there are still many things that need improvement. For
any suggestions, corrections and advices, or an editable Word format of the document, feel
free to contact: suhel@duny.us.

Whatever may be good and correct--it is from Allah,

And whatever is incorrect, wrong and inappropriate--it is from my own shortcomings.

Sincerely,
Darul Uloom New York Tasneef Committee
(Rajab 1444 / February 2024)
 Table of Contents
Contents Corresponding Page
Page # in # in
Bushra print Notes
001 Intro Athmaarul-Hidaayah (URDU) 1

002 Intro Athmaarul-Hidaayah (ENGLISH) 9

003 Intro Athmaarul-Hidaayah (ARABIC) 16
004 Three core issues (Mf Zubair Butt) Differences Between Islamic & 18
Conventional Finance (Mf Faraz)
005 p31 ASHRAF P 31 TYPES BAY BI ITEBARIDH-DHAAT WATH-THAMN 31 20
006 p32 towkeel in bay vs nikah-mutaalib and mutaalab 32 21
007 p33-34 tafarraqul-aqwaal-abdaan 33-34 22
008p34 last line ikhtilaaf in riwaaj maaliyah 34 23
009 4 ways of determining qadr 36-38 24
010 8 masalas (1-6) wasf asl definitions & explanations 38 25
011 8 masalas (7) wasf asl definitions & explanations 39 29
012 8 masalas (8) wasf asl definitions & explanations 33
013 p41 qad badhara 41 35
014 huqooq vs maraafiq 36
015 stages growth of fruits 37
016 istijaarul ardh vs shajar p43 haashia 43 39
017 Istihsaan Explained 40
018 Table of contents Overview of Topics of ‫ﻛﺘﺎب اﻟﺒﻴ�ع‬ 50
019 types of khiyaar (13) p46 46 53
020 khiyaarun-naqd daleel AY p48 (from ashraful hidaayah) 48 55
021 khiyaar lil baai vs mushtaree ayb-halaak p48-49 48-49 57
022 nikah vs yameen and ibraa of slave p49-50 49-50 59
023 five things that nullify khiyarush shart p50-51,54 50-51, 54 62
024 four soorats tafseeluth thaman tayeenul mabee p52-3 52-53 63
025 Ten Mabaahith fee Khiyaarish shart p55 55 64
026 p 55 line 5-6 dharar zaaid 2 people khiyarush-shart 55 65
027 Two types of retractable transactions p 57 57 66
028 al-mubtilaat (4) likhiyaarir-ruyah 68
029 WAKEEL RASOOL p 58-59 69
030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs 61-63 76
safaqah)
031 table of contents overview Khiyarur-Ruyah 82
032 P 63-TYPES BAY BI ETEBAR HUKM 63 85
033 6 types of ayb-4 hukms 89
034 ayb sighr kibr 90
035 p 64 Haabis lil Mabee 64 91
036 p 65 ziyaadah types 65 92
037 sewing cloth young old child (P 65) 65 93
038 mowt-itaaq-tadbeer-isteelaad-mukaatabah-akal-libaas (P 65-66) 65-66 96
039 walnut (P 67 top) 67 97
040 iqraar, bayyinah, ibaai yameen (p. 67, line 7) 67 99
041 khiyaarul ayb 2 slaves plus more (p. 70-72) 70-72 101
042 Review of Baab Khiyaarul Ayb 110
043 usools types of bay (haashiah p. 74-75) – khamr-dirham 74-75 111
044 20 reasons how bay’ becomes faasid (haashiah #4, p. 75) 75 112
045 umm waladmudabbarmukaatab p76 line 1 p76 line 2 p77 line 1 76-77 113
046 umm walad, mudabbar, mukaatab in haashia p 76-77 76-77 114
047 tareeq muroor shirb etc p 83-84 83-84 115
048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86 85-86 116
049 Sandy & Katrina p 86 86 127
050 zait-zarf-saman-ziqq p87 87 132
051 4 Types of Shart Faasidize Bay p88, lines 2-6 88 133
052 Tree Chart 4 types of shart in bay from Al-Inaayah p 594 90 134
053 p 90 lines 6-9 3 types of uqood shart faasid 90 135
054 Hidaayah p 91 + 88 shart mutaaraf-askimam question 91, 88 137
055 athar ibn abbas + root beer - mutah 143
056 p 92-93 hurr-qinn-mudabbar-bay faasid 92-93 144
057 p 96 fasad vs aqad strength 96 146
058 p 97 line 2-4 5 examples of tasarruf qowly lazim 97 147
059 p 97 line 10 shufa-binaa-ghars060 shubhatu shubhatil khubth Page 98 line 5 98 148
060 shubhatu shubhatil khubth Page 98 line 5 98 150
061 badlul-mustahaqq mamlook milkan faasidan p. 99 lines 2-4 (last masalah of 99 151
section)
062 difference bay faasid vs makrooh p 99 99 152
063 Iqaalah Basis (ikhtilaf AH, AY, M) with examples 154
064 Iqaalah akthar aqall (ikhtilaf AH, AY, M) 159
065 Iqaalah 9 scenarios from Athmaarul-Hidaayaah 160
066 p106-107 ikhtilaaf khiyaanah muraabahah towliyah 106-107 163
067 p107 pulling profit in khiyaanah of muraabahah 107 164
068 p107 muraabahah-buying same cloth back 107 167
069 abd madhoon lit tijaarah 177
070 abd madhoon lit tijaarah mudhaarib masala 179
071 Shariah-Compliant Loans (Guidance) p110 110 180
072 ijaarah of land-Ikhtilaaf between IM & Shaykhayn 183
073 hattaa yajriya feehi assaa-aan (p. 112-113) 112-113 184
074A Riba Terminology p 115 115 186
074B How Riba Leads to Inflation1 (Mf Rafi Usmani)
075 riba illats hanafi vs shafi 189
076 Riba-4 Ways of Mumaathaalat 193
077 Hadeeth of Bilal radh and selling dates—heelah to avoid ribaa 195
078 riba fals falsayn p 120-121 collector coins 120-121 198
079 fatwas Forex trading gold online qabdh issue 200
080 riba fals falsayn p 120-121 collector coins 120-121 207
081 p121 iktinaaz-daqeeq-saweeq-hintah maqaliyyah-ghair maqaliyyah 121 209
082 riba lahm (chopped meat) vs live animal - p.122 line 5-7 122 211
083 various grains riba p 123-124 123-123 218
084 riba-table of contents 222
085 fudhooli itaaq p 132 132 223
086 terminology of bayus-salam 224
087 drop shipping (salam) 225
088 istisna vs salam p 147 from intro to islamic finance mufti taqi 147 226
089 surf jariya towq dirham p 157 line 5 157 227
090 sword hilyah p 157-158 line 9 157-158 229
091 dirhamayn wa deenaarin bi dirhamin wa deenaarayn p 158-159 158-159 232
092 nisf fuloos dirham p 164 line 5 164 235
1
2
3
4
5
6
7
8
 002 Intro Athmaarul-Hidaayah (ENGLISH)
‫�ﺴﻢ ﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣ�ﻢ‬

English Translated Summary of Athmaarul Hidaayah page 9-17

Being Careful in Transmitting Hadith

While teaching the book Hidaayah, many times, the students would make iskhaals. They would demand that
a hadith be presented as daleel for the masalas of the book; people are not satisfied with just logical proofs
(aqli dalail). The students would say, “There are Shafi, Maaliki and Hambali people in our masjids, and when
we present to them these masalas, they don’t accept them. They say, ‘Bring an ayat from the Quran or
hadith as daleel for this masala, or even the qowl (opinion) of a Sahabi, and at the very least, the fatwa of a
tabiee.’ And much of the time, they demand a hadith from the Sihaah Sittah; they do not accept aqli dalail.”

So, I thought that if I ever had a chance, I would write down, next to each masala of the book, the hadith
that is the daleel for that masala, along with its chapter’s name, page number and hadith number. This
would make it easy for students and facilitate explaining the masala to members of other fiqhi madhabs.
And if anyone wanted, they could even refer to the actual source reference themselves.

Moreover, noting the hadith with its chapter and number would also allow students to know which category
and strength the masala has. If the masala has a daleel from the Quran, then it is a very strong proof, if it
has daleel from one of the books of ‫ﺻﺤﺎح ﺳﺘﮧ‬, then it is lower in rank (compared to a daleel from the Quran).
‫ﺳن ق‬
If the daleel is from the books of �‫ﺑﻴﻬ‬ ‫ ن ن‬or ‫ﻗﻄی‬
‫ دار ن‬, then it possesses a lower rank in comparison to the
‫ي‬
books of ‫ﺻﺤﺎح ﺳﺘﮧ‬. And if it is in the books of ‫ ﻣﺼﻨﻒ اﺑﻦ باي ﺷيﺒﮧ‬or ‫ ﻣﺼﻨﻒ ﻋبﺪ اﻟﺮزاق‬or if it is an an opinion
(qowl) of a Sahabi or fatwa of a tabiee, then it is even lower in strength compared to the other three levels.
This categorization will also make it easier to explain the masalas to people of other fiqhi madhabs and will
result in a better atmosphere of unity. In Britain, people of each fiqhi madhab pray in their own way, and if
the daleel and rank of the masala is not known, it can lead to unnecessary confusion.

9
 002 Intro Athmaarul-Hidaayah (ENGLISH)
Sequence of Bringing Hadith

As the masalas of the book were being written, the respective daleels have also been noted along with the
masala. With each masala, an attempt to find a corresponding Quranic ayat was made. If an ayat couldn’t
be found for the masala, then a daleel would be searched from Bukhari; if it was not in Saheeh al-Bukhari,
then an attempt would be made to search in Saheeh Muslim. If it wasn’t in Muslim then I would look in Abu
Dawood; if not present in Abu Dawood, then I would bring a daleel from the other books of Sihaah Sittah
according to their relevant ranks. And if no hadith could be found from Sihaah Sittah, the aathaar (opinions
of Sahabah); and if even then, no daleel was found, I would finally resort to using the usool (principles); and
for the usool I would present hadith as daleel for the usool. In Kitaabul-Buyoo’ I needed to utilize usool the
most compared to other chapters of the book.

I made sure to search for a hadith before presenting the qowl (opinion) of a Sahabi. Hence, if any masala
does not have a hadith written with it as a daleel, then it means that I (in spite of searching) could not find a
hadith for that masala. Similarly, if a masala has only a fatwa of a tabiee being presented as a daleel, then it
means that I could not find a qowl (opinion) of a Sahabi about that masala. In the same manner, if I could
not even find a fatwa of a tabiee, then I was forced to leave the masala blank (without any daleel). And I
request the people of ilm that if any one of them happens to find a hadith, or a qowl (opinion) of a Sahabi or
a fatwa of a tabiee, please inform me.

Effort was made to be inclusive by mentioning the opinions of the other 3 madhabs as well (i.e. Shafiee,
Maliki, Hambali). The daleels for their opinions have been mentioned in the same order as well, i.e. first,
ayat of Quran, then second, hadith from Sihaah Sittah, and then other books, and then lastly the qowl of
Sahabi or fatwa of a tabiee. This will enable students to know the dalail of the other madhabs as well. They
are also our imams and have a high status in our eyes. Sahib Hidaayah has also mentioned their names with
utmost respect in his book and has also written their dalail as well. I have also done similarly and have
mentioned their dalail quite extensively in many places.

10
 002 Intro Athmaarul-Hidaayah (ENGLISH)
Hadith have been presented in this order:

Death date of Place of birth Birth date of Amount of Sequence Number

Author of Author Author Ayat or

Hadith

------------ ------------ ------------ 6236 Quran Ayah 1

256 A.H. Bukhara 194 A.H. 7563 Bukhari 2

261 A.H. Nisapur 204 A.H. 3033 Muslim Sharif 3

275 A.H. Sajistan 202 A.H. 5274 Abu Dawud 4

279 A.H. Tirmidh 220 A.H. 3956 Tirmidhi 5

303 A.H. Nasaa 215 A.H. 5761 Nasaaee 6

273 A.H. Qizwayn 209 A.H. 4341 Ibn Maajah 7

If hadith were not found in the above six sources, then the following were used:

385 A.H Baghdad 306 A.H. 4790 Hadith of Dar Qutni 8

458 A.H. Bayhaq 384 A.H. 21,812 Sunan Bayhaqi 9

211 A.H. Sin’an 126 A.H. 21,199 Musannaf Abdur Razzaaq 10

235 A.H. Kufa 159 A.H. 37,930 Musannaf Ibn Abi Shaybah 11

usool 12

Hanafiyat is the name attributed to the opinions of all 3 Imams

My teacher used to tell me that Hanafiyat does not only refer to the madhab or rulings of Imam Abu Hanifah, but
rather it is conglomerate of the opinions of all 3 Imams. If an
11 individual follows any one of the Imams, then he is
 002 Intro Athmaarul-Hidaayah (ENGLISH)
considered to Hanafi. Moreover, if there is a fatwa given according to the opinions of Imam Muhammad or Imam Abu
Yusuf, it is not considered to be outside of the Hanafi School of fiqh. That is why the famous books of Hanafi fiqh like
Qudoori and Hidaayah mention their opinions as well. At times, fatwa are also given according to their opinions.

The madhab of Imam Abu Hanifah is based on caution

Imam Abu Hanifah was very pious and scrupulous. That is why he would give fatwa with a lot of caution and would
select such for his madhab. Also, one thing to remember is that at that time, fiqh had not been codified yet. He is the
first Imam to codify fiqh and usool of fiqh. Hence, if he had not been cautious with regards to his fatwas, then people
would start questioning and doubting. He chose to be cautious, even if it meant following a fatwa of a tabiee. But his
own students, Imam Muhammad and Imam Abu Yusuf, many a time would adopt another madhab based on hadith
and would present proofs as well for their opinions.

In this book of mine (Athmaarul Hidaayah), many places where there exists differences of opinion between Imam Abu
Hanifah and Saahibayn, you will note that Imam Abu Hanifa uses for daleel an opinion of a Sahabi or a fatwa of a
tabiee, while the Saahibayn use hadith as a dalil. This is because, Abu Hanifa’s opinion was taken on the basis of
caution.
1. My opinion is that, many a time, people looked at the opinion and dalail of Abu Hanifah and since they did not find
hadith as dalail, they renounced the entire madhab altogether. They failed to look at the opinion and dalail of his
two students, Imam Abu Yusuf and Imam Muhammad. They failed to realize the fact that they too are the pillars
of the Hanafi School.
2. They also did not realize that he is the founder of fiqh and his fatwas were based on ihtiyaat (caution).
3. It is incorrect to assume that the Hanafi school is based mostly on aqli dalail. But rather, the ulama coming
afterwards presented these aqli dalail so people can understand the hikmats (wisdoms and reasons) behind the
rulings. I have looked through all of Quduri and Hidaayah and each and every masala is based on daleel from
either Quran, hadith, opinion of Sahabi, or fatwa of tabiee. And if the afore-mentioned were not available as
daleel, usool were used. These usool are based on hadith; hence these also are based on hadith. Only in Kitaabul-
Aymaan and Qadhaa, some masalas are based entirely on the era’s contemporary usage of language, and thus
they do not have any basis from Quran or 4unnah as daleel. Obviously, the daleel of such rulings cannot be found
in hadith. Hanafis as well as all the madhabs and their imams base their madhab on 1. Quran 2. Hadith 3. Opinion
of Sahabi 4. Fatwa of tabiee 5. Ijmaa and 6. Qiyaas.

Service Compilations Student Teachers Death Place of Birth Place of Names

12
Year death Year Birth
 002 Intro Athmaarul-Hidaayah (ENGLISH)
Started Fiqh ---------- Imam Abu Yusuf, Ibrahim 150 Baghdad 80 A.H. Kufa Imam Abu
and Rulings of Imam Muhamad, Nakh’ee A.H. Hanifah
Fiqh Ibn Mubarak Numan Bin
Thaabit

School of Muwataa Ibn Mubarak and Over 900, 179 Madinah 95 A.H. Hamari Imam
Imam Malik Imam Malik Qitaan Naafi’ A.H. Madinah Malik bin
Anas

School of Mawsooah Ahmad bin Hanbal, Imam Malik, 204 Egypt 150 Asqalan Imam
Shafee’ Imam Shafee Ali bin Madini, and Imam A.H. A.H. Shafee
Kitaab ul-umm Ishaaq bin Muhammad Muhamad
Raahway Sufyaan bin bin Idrees
Uyaynah Shafee

Rejection of a Musnad Imam Bukhari, Muslim, Imam Abu 241 Baghdad 164 Baghdad Imam
created Quran, Ahmad Abu Dawood, Yusuf, Imam A.H. A.H. Ahmed bin
and School of Abdullah bin Shafi and bin Hanbal
Hanbal Ahmad Yahyaa bin
Qataan

Gave the Kitaabul Ahmad bin Hanbal, Imam Abu 182 Baghdad 113 Kufa Imam Abu
sequence in Athaar, Imam Muhammad, Hanifah A.H. A.H. Yusuf-
Fiqh Kitaabul Yahya bin Mueen Yaqub bin
Khiraaj Ibrahim

Most of Hanafi Muwatta Imam Abu 189 Ray 132 Ash- Imam
books are Imam Hanifah A.H. A.H. shayban Muham-
written by him Muhammad, Imam Abu mad bin
Jaami Sagheer, Yusuf and Kufa Hasan
and Jaami Sufyaan Ath-
Kabeer Thowri

The Imams at a Glance

A Glance at Hidaayah

13
 002 Intro Athmaarul-Hidaayah (ENGLISH)
As I was writing this book, I started to realize that the author has mostly brought the matn from Quduri and explained
it himself. In some places, there are parts from Jaami Sagheer and Mabsoot. Also, he adds some matn from his side
also.

The Hadith of Saahib Hidayah

Whichever hadith the author mentioned, he narrated them bil-ma’naa (with meaning); he did not have the kitab in
front of him. He also does not mention the entire hadith, but rather only mentions the part he uses as proof. That is
why some people make objections.
Alhamdulillah, in the places he did as such, I brought the entire hadith. And in places where he combined two
different hadith, I brought both of them and indicated that these are originally 2 separate ahadith. So far, only 4
hadith I could not find; but in those places I brought another hadith in its place which serves as a daleel and supports
the masala.
Also, in some places Saahib Hidaayah refers to an opinion of a Sahabi or fatwa of a tabiee as a hadith. This led many
to the misconception that Saahib Hidaayah uses mowdhoo hadith, when, in actuality, it is found in kitabs such as
Musannaf Ibn Abi Shaybah or Musannaf Abdir Razzaq or in Tabarani. I mentioned them with full references and I have
indicated that they are not hadith in themselves, but rather opinions of Sahabah or fatwas of Tabieen which can be
called hadith mursal (and thus they are not totally baseless).
In some places the author would make mistakes and would attribute the name incorrectly. For example, instead of
saying that it is an opinion of Abdullah bin Abbas, the author mistakenly attributed it to Abdullah bin Umar. This led
some people to assume that no hadith exists for that masala.

The Majburi (Challenges/Limitations) of Saahib Hidayah

Many of the hadith mentioned by Saahib Hidaayah are from Sunan Bayhaqi, Musannaf Ibn Abi Shaybah, Musannaf
Abdir Razzaq, and Tabarani Kabir. These books are 12 volumes in size while Tabarani is 24 volumes. Some of them
were in Jordan, while others were in Misr, while others in Saudi Arabia. And they were all hand-written manuscripts
which were difficult to read also. Printing presses were not available at that time and people would write books
themselves and keep them in their possession. Writing such voluminous books was a difficult and time-consuming
task and it was difficult for a person to have all such books with him. Hence, it was difficult for Saahib Hidaayah to find
and note down every hadith with proper references. This led to many people making ishkaals on his great work of
Hidaayah. But now with advancements in technology, the task of searching for hadith with proper references has

become very easy. I have taken up the task to reference every hadith of Hidaayah to answer the ishkaals on this great
work.

14
 002 Intro Athmaarul-Hidaayah (ENGLISH)
Note: The masail of Hidaayah were all written from before and were all derived (mustambat) from hadith. But the
only thing that was missing was that the masalas had to be matched up with the appropriate hadith. I have,
Alhamdulillah, using computers found at least 3 hadith for almost all of the written masalas with hawaala (references).
This should leave no doubt in the minds of anyone for the misconception that Hanafi madhab does not have daleel
from hadith.

15
 ‫)‪003 Intro Athmaarul-Hidaayah (ARABIC‬‬

‫اﻟ�ﺗ�ﺐ ف ي� ﻧﻘﻞ اﻻﺣﺎد�ﺚ‬

‫رﻋﺎ�ﺔ ت‬

‫اﻋ�ض اﻟﻄﻠبﺎء ﻋ� اﻟﻬﺪا�ﺔ ﻋﻦ دﻻءل اﻟﻤﺴﺎءل بﺎ ﻧﻬﺮ ﻗﺎﻟﻮا‪ :‬ﺗﻜﻔﻴﻨﺎ اﻟﺪﻻءل اﻟﻌﻘﻠ�ﺔ ف ي� زﻣﺎﻧﻨﺎ ﻫﺬا‪ .‬ﻻن‬ ‫اﺣ�ﺎﻧﺎ ت‬
‫رﻋ�ﺔ ﻣﻦ اﻟﻤﺎﻟ��ﺔ و اﻟﺸﺎﻓﻌ�ﺔ و اﻟﺤﻨﺎبﻠﺔ‪ ,‬وﻟﻬﻢ دﻻءل اﻟﻨﻘﻠ�ﺔ ف� ﻣﺴﺎءﻟﻬﻢ ﻓﻠﻮ ت‬ ‫ّ‬
‫اﻋ�ﺿﻮا ﻋ�‬ ‫ي‬ ‫ف ي� اﻟﻤﺴﺎﺟﺪ‬
‫ف‬
‫�ﻌي ا�ﺔ ﻗﺮاﻧ�ﺔ‪ ,‬ﺣﺪ�ﺚ‬ ‫اﻟﺤﻨﻔ�ﺔ و ﻣﺴﺎءل اﻟﺤﻨﻔ�ﺔ‪ ,‬ﻻ �ﻄﻤﺄون بﺪﻻءل ﻋﻘﻠ�ﺔ ﻓﻘﻂ بﻞ �ﻄﻠﺒﻮن اﻟﻨﺺ‪ .‬ي‬
‫اﻟﺘﺎبﻌن ﻋ� اﻻﻗﻞ!! ﻓﻠﺬا ﺻﻨﻒ اﻟﻤﺆﻟﻒ ش�ﺣﻪ ﺗﻨﻘ�ﺤﺎ �ﺴﻬ�ﻼ ﻟﻬﻢ‪ .‬ﻓﻤﺮاﺗﺐ‬ ‫ين‬ ‫اﻟﻨﺒﻮى و اﻗﻮال اﻟﺼﺤﺎبﺔ او‬
‫��‪ (1) :‬ا�ﺔ ﻗﺮاﻧ�ﺔ و ﻫﺬا اﻗﻮى واﺿبﻂ )‪ (2‬ﺣﺪ�ﺚ ﻣﻦ اﻟﺼﺤﺎح اﻟﺴﺘﺔ )‪ (3‬ﺣﺪ�ﺚ ﻣﻦ‬ ‫اﻟﺤﺠﺔ كﻤﺎ ي‬
‫ق‬
‫اﻟﺪارﻗﻄىن ‪/‬ﺑﻴﻬ� )‪ (4‬ﻣﺼﻨﻒ اﺑﻦ باى ﺷيبﺔ‪/‬ﻋبﺪ اﻟﺮزاق‪.‬‬

‫ﺗﺮﺗ�ﺐ ﻋﺮض اﻻﺣﺎد�ﺚ‬

‫ﻟﻮ ﻻ ﻳﻮﺟﺪ اﻟﺪﻟ�ﻞ ﻣﻦ اﻟﻘﺮان‪ ,‬ﻓكﺎن اﻟﻤﺮﺟﻊ ف� اﻟبﺨﺎرى ﻟﻮ و اﻻ‪ ,‬ﻓﺎﻟﻤﺴﻠﻢ‪ ,‬و اﻻ ﻓﺎﺑﻮداود‪ ,‬ﺛﻢ ا� اﺧﺮ ﻛﺘﺎب‬
‫ﺟﺮا كﻤﺎ ف�‬
‫اﻟﺤﺪ�ﺚ ﻣﻦ اﻟﺼﺤﺎح اﻟﺴﺘﺔ‪ ,‬ﻟﻮ ﻻ ﻳﻮﺟﺪ ا� ﻫﻨﺎ‪ ,‬ﻓﺎﻟﺮﺟ�ع ا� اﻻﺛﺎر ﻟﻮ ﻻ ﻳﻮﺟﺪ ﻓﺎﻻﺻﻮل وﻫﻠﻢ ّ‬
‫اﻗ�ى ﺣكﻢ ف ي�‬ ‫ﺣى ﻟﻢ اﺗﺤﺎش ﻋﻦ ث�ء‪ .‬ف‬
‫ﻓﺎى ت‬
‫ي‬
‫ﻛﺘﺎب اﻟﺒﻴ�ع‪ .‬وﻗﺪ بﺎﻟﻐﺔ ف� اﻟبﺤﺚ و ﺑﺰﻟﺖ ﻏﺎ�ﺔ ﺟﻬﺪى ﻓ�ﻪ ت‬
‫ي‬
‫ض‬
‫اﻟ��ﺎﻧﻴن كﻤﺎ ﻓﻌﻞ ﺻﺎﺣﺐ اﻟﻬﺪا�ﺔ‬
‫ي‬ ‫‪.‬‬ ‫ت‬
‫اﺧ�ﺎري ﻋﻦ اﻟﺤﻮاﻟﺔ ﻟﻼﺛﺎء اﻟى ﺧﺎﻟ�ﺔ وﻗﺪ اﺿﻔﺖ اﻗﻮال واراء اﻟﻌﻠﻤﺎء‬
‫ﺗﻘﻠﻴﻬﺎ ﻟﻪ‪.‬‬

‫اﻟﺤﻨﻔ�ﺔ ﻣﺠﻤﻮﻋﺔ اﻻءﻣﺔ اﻟﺜﻼﺛﺔ‬

‫اﺳﻢ اﻟﺤﻨﻔ�ﺔ ﻟ�ﺴﺖ ﺧﺎﺻﺔ ﻻراء باى ﺣﻨ�ﻔﺔ بﻞ اراء اﻻﻣﺎم ﻣﺤﻤﺪ و باى ﻳﻮﺳﻒ‪ .‬ﻟﻮ اﺗﺒﻊ اﺣﺪ ﻣﻦ اراء ﻫﺬە‬
‫اﻟى اﺗﻔﻘﺖ ﻣﺴﺎءل اﻻءﻣﺔ‬ ‫اﻟﺼﺎﺣﺒن اوردا اﻟﻤﺴﺎءل ت‬
‫يف‬ ‫اﻻءﻣﺔ اﻟﺜﻼﺛﺔ‪,‬ﻓﻬﻮ ﻣﻦ اﻟﺤﻨﻔ�ﺔ‪ .‬وﻣﻘﺼﺪ ذﻛﺰ ﻫﺬا ان‬
‫يض‬
‫اﻟﺼﺎﺣﺒن ا�ﻀﺎ‪.‬‬ ‫اﻟﺜﻼث ﻓﻠﺬا‪ ,‬اﺿﺎف اﻟﻘﺪورى واﻟﻬﺪا�ﺔ اﻗﻮال‬

‫اﻻﺻﻞ ف� اﻗﻮال باى ﺣﻨ�ﻔﺔ اﻻﺣﺘبﺎط‬

‫اﻓى و اﺧﺘﺎر اﻻﺣﺘ�ﺎط ف ي� اﻟﻔﺘﺎوى‪ .‬ووﺟﻪ اﺧﺮ ف ي� اﺧﺘ�ﺎرە‬

‫كﺎن اﻻﻣﺎم اﺑﻮ ﺣﻨ�ﻔﺔ‪ ,‬رﺟﻼ و ﺻﺎﻟﺤﺎ‪ .‬ﻓﻠﺬا كﺎن ت‬
‫دون اﻟﻔﻘﻪ ﻗبﻠﻪ‪ .‬ﻓﻠﻮ ﻻ اﺣﺘ�ﺎط �ﺤﺘﻤﻞ اﻧﻪ �ﻼم ف� ﻋ�‬ ‫ﻣﺪون اﻟﻔﻘﻪ‪ .‬و ﻣﺎ ّ‬
‫اﻻﺣﺘ�ﺎط اﻧﻪ كﺎن ّ‬
‫اﻟﻤﺘﺄﺧ��ﻦ‪,‬ﻟﻘﺼﻮرە ف ي� اﻻﺣﺘ�ﺎط و وﺟﻪ اﺧﺮ اﻧﻪ كﺎن ﺗﺎبﻌ�ﺎ ﻓﺎﻻﺣﺘ�ﺎط اول و اﻟﻴﻖ �ﺸﺄﻧﻪ‪ .‬اﺣ�ﺎﻧﺎ اﺧﺘﺎر اﺑﻮ‬
‫اي ﺣﻨ�ﻔﺔ او ﻣﻠﻚ ﺻﺎﺣبﻪ‪,‬‬ ‫ﻳﻮﺳﻒ و ﻣﺤﻤﺪ ﻣﻠ�ﺎ اﺧﺮ‪ .‬وﻫﻤﺎ اﺿﺎﻓﺎ اﻟﺪﻻءل ﻷﻗﻮاﻟﻬﻤﺎ ﻓﻠﻮ اﺧﺘ�ﺎر اﺣﺪ ﻣﻠﻚ ب ي‬
‫يف‬
‫اﻟﺪﻳ��ﻨﺪﻳن ﻓﺎﻧﻬﻢ‬ ‫اى ﺣﻨ�ﻔﺔ اﺛﻨﺎء اﻟﻌﺎﻟﻢ‬ ‫ث‬ ‫ض‬ ‫ف‬
‫اى ﺣﻨ�ﻔﺔ‪,‬و � اﻟﻌ� اﻟﻤﺎ� اﻧت� ﻣﻠﻚ ب ي‬ ‫ﻓﺎﻟﻔﺼﻞ ﺑﺮﺟﻊ ا� ب ي‬
‫كﺎى ﺣﻨ�ﻔﺔ واﻓﺘﺎ ﻋ� اﻻﺣﺘ�ﺎط ا�ﻀﺎ‪ .‬ﻓﻠﺬا �ﻘﻮل اﻟبﻌﺾ ان اﻻﺣﻨﺎف اﺧﺘﻠﻒ اﻗﻮاﻟﻬﻢ‬ ‫اﺧﺘ�ﺎروا اﻻﺣﺘ�ﺎط ب ي‬
‫اي ﺣﻨ�ﻔﺔ‪ ,‬ﻓﻼ ﺷﻚ اﻧﻪ ﻳﻮﺟﺪ دﻟ�ﻞ ﻗﻮل ﺻﺎﺣﺒ�ﻪ‪ .‬وﻫﻤﺎ ﻣﻦ اﻟﺤﻨ�ﻔﺔ‪.‬‬ ‫بﺎﺣﺪ�ﺚ اﻟﺮﺳﻮل‪ .‬ﻓﻠﻮﻻ ﻳﻮﺟﺪ دﻟ�ﻞ ب ي‬

‫‪16‬‬
 ‫)‪003 Intro Athmaarul-Hidaayah (ARABIC‬‬

‫ت‬
‫اﻟﻤﻌ� ي ض‬ ‫ض‬ ‫و واﻓﻖ ﻗﻮل اﻟﺼﺎﺣﺒﻴ ي ض‬
‫ﺿن‪ (1) :‬ﻻ ﻳﻨﻈﺮ ي‬
‫اﻟى‬ ‫ن ﻗﻮل اﻟﺸﺎﻓ� و اﺣﻤﺪ ي� ﻣﺪات ي‬
‫ﻛﺜ�ة ﻓﻮﺟﺪە اﺷكﺎل‬
‫ﻗﻮل ﺻﺎﺣبﻪ و ﻫﻤﺎ ﻣﻦ ﻋﻤﺎد اﻟﺤﻨ�ﻔﺔ‪ (2) .‬ﻻ �ﻔﻬﻢ ان ابﺎ ﺣﻨ�ﻔﺔ اﺧﺘﺎر اﻻﺣﺘ�ﺎط ﻻﻧﻪ كﺎن ﻣﺪﻳﻦ اﻟﻔﻘﻪ‪ .‬و‬
‫ﻋﻠ�ﻪ ان �ﺤﺘﺎط‪ (3) .‬و ﻫﻢ ﻟ�ﺲ بﺼﺤﻴﺢ ان دﻻءل اﻟﺤﻨ�ﻔﺔ ﻓﻘﻂ ﻣﻦ اﻟﺪﻻءل اﻟﻌﻘﻠ�ﺔ‪ .‬ﻷﻧﻬﻢ ﻣﻦ اﻟﻌﻠﻤﺎء‬
‫ّ‬
‫اﻟﻤﺘﺄﺧ��ﻦ‪ .‬ا�ﻀﺎ و ﻣﻦ ﻫﺬە اﻻﺻﻮل �ﺴﺘﺨ�ج اﻟﻤﺴﺎءل‪ .‬ﻓﺼﻨﻒ ﺻﺎﺣﺐ اﺛﻤﺎر اﻟﻬﺪا�ﺔ ذاك اﻻﺻﻮل ف ي�‬
‫ﻓﺎﻟﺤﺎﺻﻞ ان اﻟﺤﻨ�ﻔﺔ ﻣﻦ )‪ (1‬ﻗﺮان )‪ (2‬ﺣﺪ�ﺚ‬ ‫بﻌﺾ اﻟﻤﻮا ﺿﻊ‪.‬‬
‫يف‬
‫ﺗﺎبﻌن )‪ (5‬اﺟﻤﺎع )‪ (6‬ﻗ�ﺎس‪ .‬ﻓﻼ �ﺼﺢ ﺟ�ح اﻟﺤﻨ�ﻔﺔ!!‬ ‫ب ّ‬
‫اﻟﺼﺎﺣي )‪ (4‬ﻓﺘﻮي‬ ‫)‪ (3‬ﻗﻮل‬
‫ي‬

‫ا� اﻟﻬﺪا�ﺔ‬
‫اﻟﻨﻈﺮ ي‬
‫اﻟﺼﻐ� و اﻻﺻﻞ �ﺴ� ﻣبﺴﻮط‪ .‬ش ّ‬
‫ﻓ�ح ﻓﻬﺬە اﻟﻤﺘﻮن ﺻﺎﺣﺐ‬ ‫ي‬ ‫�ﺸﺘﻤﻞ اﻟﻬﺪا�ﺔ ﻣﻦ اﻟﻘﺪورى و اﻟﺠﺎﻣﻊ‬
‫اﻟﻬﺪا�ﺔ‪.‬‬

‫ين‬
‫اﺣﺎد�ﺚ ﻣﺮﻏﻴﻨﺎ ي‬
‫اﻟﻤﺮﻏﻴﻨﺎى �ﺴ� روا�ﺔ بﺎﻟﻤﻌىن ‪ .‬وﻻ رﻛبﺖ اﻟﻬﺪا�ﺔ و ﻛﺘﺐ اﻻﺣﺪ�ﺚ اﻣﺎم ﻛﻬﺬا‬ ‫ن‬ ‫اﻟى ذﻛﺮﻫﺎ‬ ‫�‬
‫ا�� اﻟﻬﺪا�ﺔ ت‬
‫ي‬
‫اﻟﺰﻣﺎن بﻞ ﻛﺘﺐ ﺟﺰء اﻟﺤﺪ�ﺚ‪ .‬ﻓﺬﻛﺮ اﻻﺣﺪ�ﺚ اﻟ�ﺎﻣﻠﺔ ﺻﺎﺣﺐ اﺛﻤﺎر اﻟﻬﺪا�ﺔ ض ي� ﻣﻮاﺿﻊ ذﻛﺮ اﻟﺠﺰء و ض ي� ذﻛﺮ‬
‫اي ﺣﺪ�ﺚ‬ ‫اﻟﻤﺮﻏﻴﻨﺎي و اﻟﻔﺎﻇﺔ ﻻﻳﻮﺟﺪ ف� ّ‬
‫ف‬ ‫ﻓﻮﺿﻊ ﻣﺠﻤﻌﺔ اﻻﺣﺪ�ﺚ‪ ,‬وﻻ ﺗﺠﺪ ار�ﻌﺔ ﻓﻘﻂ‪ (1) .‬اﺣ�ﺎﻧﺎ ﺣﺪ�ﺚ‬
‫ي‬ ‫ي‬
‫اﻟﻤﻨﺘ�ة ف ي� ﺟﻤﻠﺔ واﺣﺪ‪.‬‬
‫�‬ ‫و ﻟ�ﻦ ﻫﻮ �ﺠﻤﻊ ﺟﺰء اﻻﺣﺪ�ﺚ‬

‫اﻋ�ﺿﻮا ان اﺣﺎد�ﺚ اﻟﻤﺮﻏﻴﻨﺎﻧ�ﻤﻮﻣﻀﻮﻋﺔ ﻟﻘﻮل اﻟﺪﻟ�ﺔ و ﻧﺼﺐ اﻟﺮا�ﺔ‪ .‬وﻟ�ﻦ ﻫﻮ ﻳﻮﺟﺪ ض ي� اﻗﻮال‬‫)‪ (2‬اﺣ�ﺎﻧﺎ ت‬
‫اي ﺷيبﺔ و ﻋبﺪ اﻟﺮزاق‪.‬‬ ‫ن ف‬
‫اﻟﺘﺎبﻌن ي� ﻣﺼﻨﻒ اﺑﻦ ب ي‬
‫ي‬ ‫اﻻﺻﺤﺎب و‬
‫ف‬
‫بﺎﻟﻤﻌى‪.‬‬
‫ي‬ ‫)‪ (3‬و ا�ﻀﺎ ذﻛﺮ اﻟﻤﺮﻏﻴﻨﺎيض ي اﻟﻔﺎﻇﺎ ﻻ ﻳﻮﺟﺪ ف ي� اى ﻣﻘﺎم‪ .‬وﻟ�ﻦ ﻫﻮ ذﻛﺮو‬

‫ﺻﺤﺎي اﺧﺮ ﻓﻠﻬﺬا ﻗﺎل بﻌﺾ اﻟﻌﻠﻤﺎء ان ﻫﺬا اﻟﺤﺪ�ﺚ ﻻ ﻳﻮﺟﺪ‪ .‬و‬
‫بي‬
‫ّ‬
‫ﺻﺤﺎي بﺎم‬
‫بي‬ ‫)‪ (4‬ذﻛﺮ اﻟﻤﺮﻏﻴﻨﺎيض ي ﺣﺪ�ﺚ‬
‫ﻟ�ﻦ ﻫﻮ ﻳﻮﺟﺪ ف ي� روا�ﺔ ﻣﺨﺘﻠﻐﺔ‪.‬‬

‫)‪ (5‬ﻻ ﻳﻮﺟﺪ اﻻﺣﺎد�ﺚ ف ي� ﻛﺘﺎب اﻟﻮكﺎﻟﺔ‪.‬‬

‫ﻋﺬر ﺻﺎﺣﺐ اﻟﻬﺪا�ﺔ‬

‫اى‪ ,‬و ﻳﻮﺟﺪ ﻫﺬە ف ي�‬‫ف‬ ‫ت‬ ‫اﻟﻤﺮﻏﻴﻨﺎى ف� ف ف‬

‫ف‬ ‫�‬
‫ا�� اﻻﺣﺎد�ﺚ ت‬
‫اى ﺷيبﺔ‪ ,‬ﻋبﺪ اﻟﺮزاق و اﻟﺠﺮ ي‬
‫اﻟﺒﻴﻬ�‪ ,‬اﺑﻦ ب ي‬
‫ي‬ ‫ﺳن‬ ‫ي ي‬ ‫اﻟى ذﻛﺮﻫﺎ‬
‫ف‬
‫اﻟﻤﺮﻏﻴﻨﺎي‪.‬‬ ‫ف‬
‫ي‬ ‫ارون‪ ,‬ﻣ�‪ ,‬ﻣﺴﻌﻮد�ﺔ‪ .‬ﻓبﺤﺚ اﻟﺤﺪ�ﺚ ي� ﻫﺬە اﻟ�ﺘﺐ ﻋﻤﻞ ﻣﺸكﻞ ﺑﻨﻔﺴﻪ‪ .‬ﻓﻌﻠﻴﻨﺎ ان ﻧﺮ ي‬
‫ا�‬

‫‪17‬‬
 004 Three core issues (Mf zubair butt) Differences Between Islamic & Conventional Finance (Mf faraz)

Three core issues (Mf zubair butt)

& Differences Between Islamic & Conventional Finance (Mf faraz)
////////////////////////////////////////////////////////////////////////////
From: http://alqalam.org.uk/about/

3 Core Issues in any business / financial matter:

There are ‘three core questions’ explained below, which if applied to any business / financial matter can
hand, can help clarify permissibility:

1) Is the subject matter permissible? – For example, can a supermarket cashier sell alcohol or lottery
tickets?

2) Is there any interest based finance involved? – For example, can a university student fund their tuition
fees through an interest bearing loan?

3) Is there a valid contract acceptable in shariah? The four contract clauses below tend to be where
contract issues may most frequently arise:

3a) Penalty Clauses – For example, a contract may require interest to be paid in case of late
payment

3b) Possession of sale goods – For example, selling a commodity which one does not actually
possess at the time of sale.

3c) Excessive uncertainty (Gharar) – For example, insurance contracts where one cannot know the
value of any claims (in any) are to be made during the period of insurance.

3d) Interlinked contracts – For example, where a contract for renting out a share in a property
becomes linked to a contract to buy a property.

By applying the ‘three core questions’ above to any financial matter, we feel it is easier for permissibility to
be ascertained. Please note the Q&A section of this website can help answer many of the wide range of
scenarios arising when these ‘three core questions’ are applied to daily ‘real life’ scenarios.

18
 004 Three core issues (Mf zubair butt) Differences Between Islamic & Conventional Finance (Mf faraz)
https://darulfiqh.com/differences-between-islamic-and-conventional-financial-instruments-2/

Differences Between Islamic and Conventional Financial Instruments

Posted on October 23, 2015 by Mufti Faraz al-Mahmudi

This article defines financial instruments and highlights some of the prohibited elements in conventional financial instruments. Thereafter, the
major differences between Islamic and conventional financial instruments are compared.

A ‘financial instrument’ is defined by IAS 32.11 as “any contract that gives rise to a financial asset of one entity and a financial liability or equity
instrument of another entity.” (Grant Thornton 2009) Conventional financial instruments deal in intangible assets. Intangible assets represent
legal claims to some future benefit. The typical benefit is a claim to future cash. (Fabozzi F.J. 2002) Thus, money is treated as a commodity and
traded as such in conventional financial instruments. Islam on the other hand does not consider money as a subject matter of trade. Money
has no intrinsic value; it is only a medium of exchange. Any profit earned through dealing with money (of the same currency) or the papers
representing them is interest, hence prohibited. Thus, Islamic financial instruments are asset backed and deal with tangibles. (Mufti Taqi
Uthmani 1998)

Another difference between conventional and Islamic financial instruments is the relationship between the investors and issuers. In
conventional financial instruments, there is generally a relationship of borrower/lender. For example, in conventional bonds, the issuers are
regarded as the borrowers and the bond purchasers are in reality lenders. In Islamic financial instruments, the relationship is commonly some
form of partnership, agency, lessor/lessee or buyer/seller. For example, in a Diminishing Musharakah, the financier and client have a
partnership relationship as well as a lessor/lessee. In a Murabahah, the financier is a seller and the client is a purchaser.

Risk taking is also a major distinction between conventional and Islamic financial instruments. In conventional instruments, the financiers do
not share the risk. Risk is transferred to the client. In Islamic financial instruments, the financiers must bear some risk in order to profit.

Conventional instruments are not regulated by any divine law or ethical guidelines. Profit can be gained despite lying, excessive profiteering
and other unethical practices. Islamic financial instruments are governed by divine law and ethical principles. Lying, cheating, excessive
profiteering, hoarding, monopolising are all prohibited.

Conventional instruments do not have many contractual rulings and principles to make them valid. Islamic financial instruments are governed
by many contractual rulings. For example, Islamic financial instruments must be free from Gharar (uncertainty). Hence, contracts cannot be
pegged upon uncertain events or forwarded to future dates. Jahalah fahishah (excessive ambiguity) is another prohibited element in
contracts. Any ambiguity which has the potential to lead to argumentation and dispute will make a contract voidable. Thus, a sale of a mobile
phone without stating the specifications and model will be a voidable contract.

In conclusion, Islamic financial instruments must be asset backed, involve risk sharing and must work within the framework of Islamic law. In
contrast, conventional financial instruments are bereft of the former guidelines and principles.

Bibliography
Fabozzi F. J. (2002), “Overview of Financial Instruments” in The Handbook of Financial Instruments, (Fabozzi, Editor), New Jersey: Wiley & Sons,
Inc.
Usmani M.T. (2000), An Introduction to Islamic Finance, Karachi: Idaaratil Ma’arif
Usmani, M. I. (2002), Meezanbank‟s Guide to Islamic Banking, Karachi, Darul-Ishaat.
Al-Zuhayli, W. (2003), Financial Transaction in Islamic Jurisprudence, (Translated by El-Gemal), Damascus: Dasr al-Fikr.
Grant Thornton (2009), Financial Instruments – A Chief Financial Officer’s guide to avoiding the traps

19
 005 p31 ASHRAF P 31 TYPES BAY BI ITEBARIDH-DHAAT WATH-THAMN

-- p.31
(TAKEN FROM ASHRAFUL HIDAAYAH P. 19)

‫اﻟﺒﻴﻊ بﺎﻋﺘبﺎر اﻟﺬات واﻟﺤكﻢ‬

(executable, valid) ‫ ﺑﻴﻊ ﻧﺎﻓﺬ‬1

(paused, contingent, pending) ‫ ﻣﻮﻗﻮف‬2

(voidable) ‫ ﺑﻴﻊ ﻓﺎﺳﺪ‬3

(nullified, totally invalid) ‫ ﺑﻴﻊ بﺎﻃﻞ‬4

‫اﻟﺒﻴﻊ بﺎﻋﺘبﺎر اﻟﻤﺒﻴﻊ‬

‫ ﺑﻴﻊ اﻟﺴﻠﻌﺔ بﺎﻟﺴﻠﻌﺔ‬- ‫ ﺑﻴﻊ اﻟﻤﻘﺎ�ﻀﺔ‬1
item in exchange for item, i.e. barter
‫ ﺑﻴﻊ اﻟﺴﻠﻌﺔ بﺎﻟﺜﻤﻦ‬2
item in exchange for cash
(this is the common, normal, standard type of transactions
that we usually make)
‫ ﺑﻴﻊ اﻟﺜﻤﻦ بﺎﻟﺜﻤﻦ‬- ‫ ﺑﻴﻊ اﻟ�ف‬3
cash in exchange for cash, OR gold in exchange for gold, OR silver
in exchange for silver, OR gold in exchange for silver
‫ين‬
‫ ﺑﻴﻊ اﻟﺴﻠﻢ‬- ‫ ﺑﻴﻊ اﻵﺟﻞ بﺎﻟﻌﺎﺟﻞ‬- ‫بﺎﻟﻌن‬ ‫ ﺑﻴﻊ اﻟﺪﻳﻦ‬4
pay now, receive items later

20
 006 p32 towkeel in bay vs nikah-mutaalib and mutaalab

Explanation of top of page 32 line 1, and page 32 haashia #3

…‫… بﺨﻼف اﻟﻨكﺎح‬

From Athmaarul Hidaayah page 21 bottom

---The same person cannot be mutaalib and mutaalab simultaneously.

TOWKEEL of NIKAH scenario:

Fatima tells Haamid, marry me off as my wakeel to yourself (Haamid).
This is mustaqbal (amr) from Fatima.
Haamid says zawwajtuki bi nafsy haamidin (Haamid marries off Fatima to himself)
This is jaaiz, because in nikah the huquq go back to muwakkil (which is Fatima)
And the mutaalib for huquq is Haamid
and mutaalab is NOT Haamid the wakeel (but rather the muwakkil who is Fatima)
Fatima (the muwakkil) will fulfill the huquq of marriage to Haamid, NOT Haamid (the wakeel) HIMSELF
Ex: Fatima will start living with Haamid, not Haamid himself
And Haamid husband will fulfill rights of husband ex: give mahr to Fatima muwakkil

TOWKEEL of BAY’ scenario:

Zaid told Khalid bi’ ‘abdy bialfin (sell my slave for 1,000)
Zaid is muwakkil, Khalid is wakeel on behalf of Zaid
And Khalid (the wakeel) will fulfill all huquq of SELLING the slave (ex: hand over the slave to mushtaree,
and take money thaman from mushtaree, etc.)
After Zaid made Khalid wakeel, Khalid said ishtaraytu (I bought it)
So as a wakeel Khalid will fulfill all the rights of the transaction
In this case, the mutaalib and mutaalab are same person which is Khalid
And this is NOT jaaiz,
Thus if there is amr (for towkeel) seeghah in bay’, then bay’ will NOT be mun’aqid

21
 007 p33-34 tafarraqul-bil-aqwaal-wa-bilabdaan

Bottom of pg. 33 - top of pg. 34 (from Athmaarul Hidaayah pg. 30-31)

:‫ﺗﻔﺮق بﺎﻻﻗﻮال‬
:‫ﺧ�ﺎر اﻟﻘﺒﻮل‬
‫اﭘي بﺎت وا�ﺲ ن‬
�� ‫ﻟﻴ� کﺎ اﺧﺘ�ﺎر‬ ‫ﮐﺮ� � ﭘﮩ� ا�ﺠﺎب ن‬
‫ﮐﺮ� وا� ﮐﻮ ن‬ ‫ا�ﺠﺎب � بﻌﺪ ﻗﺒﻮل ﮐﺮﻧﺎ اور ﻗﺒﻮل ن‬

:‫ﺗﻔﺮق بﺎﻻبﺪان‬
:‫ﺧ�ﺎر اﻟﻤﺠﻠﺲ‬
‫ن‬
‫ﺗﻮڑ� کﺎ‬ ‫ر� اس وﻗﺖ ﺗﮏ دوﻧﻮں ﮐﻮ ﺑﻴﻊ ﮐﻮ‬ ‫ن‬ ‫ن‬
� ‫ﻗﺒﻮل ﮐﺮ� � بﻌﺪ اور ﺑﻴﻊ ﺗﺎم ہﻮ� � بﻌﺪ ﺟﺐ ﺗﮏ ﻣﺠﻠﺲ‬
‫ﺣﻖ ہﻮ‬

#1 Either the Hadith refers to Khiyaarul-Qabool

OR
#2 The Hadith can possibly refer to both (Khiyaarul-Qabool and Khiyaarul-Majlis),
but Khiyaarul-Qabool is chosen as the meaning (because it avoids Ibtaalu-Haqqil-Ghair)

22
 008 p34 last line ikhtilaaf in riwaaj maaliyah
Bottom of p. 34 last line:

...‫وﻣﻦ أﻃﻠﻖ اﻟﺜﻤﻦ ف ي� اﻟﺒﻴﻊ كﺎن ﻋ� ﻏﺎﻟﺐ ﻧﻘﺪ اﻟبﻠﺪ‬

this means that sifat is not mentioned, but amount is mentioned, i.e. no mention of
bukhaariah or samarqandiah (similar to US dollar vs. Canadian dollar)

Outcome Ruling Difference in Difference in Scenario

Usage Value
‫رواج‬ ‫ﻣﺎﻟ�ﺔ‬

Use the more used currency permissible

✓ X
(Use ‫)اﻻروج‬ S#1
‫ﻣﺨﺘﻠﻔﺔ اﻟﺮواج‬ (i.e. equal
--for example: in Montreal, assuming US and Canadian in value)
dollar have same values
‫ﻣﺴﺘ���ﺔ اﻟﻤﺎﻟ�ﺔ‬

Use the more used currency permissible

✓ ✓
(Use ‫)اﻷروج‬ S#2
‫ﻣﺨﺘﻠﻔﺔ اﻟﺮواج‬ ‫ﻣﺨﺘﻠﻔﺔ اﻟﻤﺎﻟ�ﺔ‬
--for example: in Montreal, assuming US and Canadian
dollar have different values

The “jahaalah” will lead to dispute impermissible

X ✓
And thus, it hinders “tasleem” and “tasallum”. S#3
(i.e. equal ‫ﻣﺨﺘﻠﻔﺔ اﻟﻤﺎﻟ�ﺔ‬
And since the currencies are equal in usage/riwaaj, there in usage)
is no way to give preference to one of them and this will
lead to nizaa’—hence, impermissible. ‫ﻣﺴﺘ���ﺔ اﻟﺮواج‬

--for example: at border Niagra Falls, assuming US and

Canadian dollar have different values

Any one of the 2 are allowed permissible

X X
because the “jahaalah” does not lead to dispute which, in S#4
turn, hinders “tasleem” and “tasallum” (i.e. equal (i.e. equal
in usage) in value)
ex. 1 nusratee = 2 thunaaees = 3 thulaathees
‫ﻣﺴﺘ���ﺔ اﻟﺮواج‬ ‫ﻣﺴﺘ���ﺔ اﻟﻤﺎﻟ�ﺔ‬
--for example: at border Niagra Falls, assuming US and
Canadian dollar have same values

23
 ‫‪009 4 ways of determining qadr‬‬

‫]‪4 Ways of Determining the Qadr (Amount) of Things [pg. 37 Haashiyah #2‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫ﻛ�ﻞ‬ ‫وزن‬ ‫ﻋﺪد‬ ‫ذراع‬

‫)‪(volume‬‬
‫)‪(weight‬‬ ‫)‪(number‬‬ ‫)‪(length‬‬

‫ّ‬
‫ﻣﻜ��‬ ‫نّ‬
‫وزي‬ ‫ّ‬
‫ﻋﺪدي ﻣﺘﻘﺎرب‬ ‫ّ‬
‫ﻋﺪدي ﻣﺘﻔﺎوت‬ ‫ذر ّ‬
‫ا�‬
‫ي‬ ‫ي‬ ‫ي‬
‫)‪(Eg. rice‬‬ ‫‪(Ex. Gold,‬‬ ‫‪(Ex. eggs,‬‬ ‫‪(Ex. goats,‬‬ ‫‪(Ex. land,‬‬
‫)‪silver‬‬ ‫)‪walnuts‬‬
‫)‪cows, slaves‬‬ ‫)‪hand-woven cloth‬‬

‫ّ‬
‫ﻣﺜ�‬ ‫ّ‬
‫ﻣﺜ�‬ ‫ّ‬
‫ﻣﺜ�‬ ‫ّ‬
‫ﻗ��‬ ‫ّ‬
‫ﻗ��‬
‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬

‫��ە اﻟﺘبﻌ�ﺾ ﻓﻬﻮ أﺻﻞ وﻗﺪر ‪ -‬اﻟﻘ�� اﻟﺬي ض‬

‫��ە اﻟﺘبﻌ�ﺾ ﻓﻬﻮ وﺻﻒ‬ ‫اﻟﻤﺜ� اﻟﺬي ﻻ ض‬
‫ي‬ ‫ي‬
‫ض ّ‬
‫‪-‬‬ ‫أﺻﻞ ‪ /‬ﻗﺪر ‪] is called‬ﻻ ��ە اﻟﺘبﻌ�ﺾ[ ‪ which is from the category of‬ي‬
‫ﻣﺜ� ‪That‬‬
‫‪-‬‬ ‫ﻗ�� ‪That‬‬ ‫ض ّ‬
‫وﺻﻒ ‪ ��] is called‬بﺎﻟﺘبﻌ�ﺾ[ ‪ which is from the category of‬ي‬
‫‪…………………………………………………………………..‬‬
‫]‪[pg. 37 Haashiyah #4‬‬
‫ث‬
‫اﻟ�ء �ﻘﺎبﻞ ﻣﺜﻠﻪ ﻻ ﻣﺎ دوﻧﻪ‬
‫ي‬
‫ﻓﺎﻟﺜﻤﻦ �ﻘﺎبﻞ ﻋﻴﻨﺎ ﻣﺜﻠﻪ‬
‫ﻻ وﺻﻔﺎ دوﻧﻪ‬
‫ﻻن اﻟﺜﻤﻦ ﻟﻮ ﻗﺎبﻞ أﺻﻞ اﻟﻤﺒﻴﻊ ووﺻﻔﻪ ﻟﻠﺰم اﻟتﺴ��ﺔ ي ف‬
‫ﺑن اﻻﺻﻞ واﻟﺘﺒﻊ‬
‫وﻫﺬا بﺎﻃﻞ‬
‫ﻓ�ﻘﺎبﻞ اﻻﺻﻞ ﻓﻘﻂ‬

‫‪24‬‬
 ‫)‪010 8 masalas (1-6) wasf asl definitions & explanations (p36-38‬‬

‫‪Masalah #1-Page 36 middle‬‬

‫ذوات اﻻﻣﺜﺎل ‪--wheat is‬‬
‫)‪--qadar (amount) is asl (due to principle 2‬‬
‫‪--unit price is mentioned‬‬
‫ﺻ�ة ﻃﻌﺎم ]كﻞ ي ف‬
‫ﻗﻔ� بﺪرﻫﻢ[‬ ‫وﻣﻦ بﺎع ب‬

‫ﻋﻨﺪ اﻣﺎم اﻷﻋﻈﻢ أي ﺣﻨ�ﻔﺔ‪ :‬ﺟﺎز اﻟﺒﻴﻊ ف� ي ف‬

‫ﻗﻔ� واﺣﺪ‬ ‫ي‬ ‫بي‬
‫اﻟﺼﺎﺣﺒن‪ :‬ﺟﺎز اﻟﺒﻴﻊ ف ي� ﺟﻤﻴﻊ اﻟﻘﻔﺰان‪.‬‬
‫يف‬ ‫ﻋﻨﺪ‬

‫‪…………………………………………….‬‬

‫‪Masalah #2-Page 36 bottom‬‬

‫ذوات اﻟﻘ�ﻢ ‪--goat is‬‬
‫)‪--qadar (amount) is wasf (due to principle 1B‬‬
‫‪--unit price is mentioned‬‬

‫وﻣﻦ بﺎع ﻗﻄﻴﻊ ﻏﻨﻢ كﻞ ﺷﺎة بﺪرﻫﻢ‪.‬‬

‫أي ﺣﻨ�ﻔﺔ‪- :‬ﻓﺴﺪ اﻟﺒﻴﻊ ف ي� اﻟﺠﻤﻴﻊ‪.‬‬

‫ﻋﻨﺪ اﻣﺎم اﻷﻋﻈﻢ ب ي‬

‫اﻟﺼﺎﺣﺒن‪�- :‬ﺠﻮز ف ي� اﻟ�ﻞ‪.‬‬

‫ين‬ ‫ﻋﻨﺪ‬

‫‪25‬‬
 010 8 masalas (1-6) wasf asl definitions & explanations (p36-38)

Masalah #3-Page 37

--qadar (amount) is asl (due to principle #2)

(in dhawaatul-amthaal, qadar is usually asl - due to principle #2)
--unit price is not mentioned here

‫ﺻ�ة ﻃﻌﺎم ﻋ� اﻧﻬﺎ ﻣﺌﺔ ي ف‬

‫ﻗﻔ� بﻤﺎﺋﺔ درﻫﻢ‬ ‫وﻣﻦ اﺑﺘﺎع ب‬
� ‫وان وﺟﺪﻫﺎ‬
��‫أ‬ ‫ﻓﻮﺟﺪﻫﺎ اﻗﻞ‬
‫ﻓﺎﻟ��ﺎدة ﻟﻠبﺎﺋﻊ‬ ‫ت‬
‫اﻟﻤﺸ�ي بﺎﻟﺨ�ﺎر‬ ‫كﺎن‬
‫ان ﺷﺎء اﺧﺬ اﻟﻤﻮﺟﻮد بﺤﺼﺘﻪ ﻣﻦ اﻟﺜﻤﻦ‬
‫وان ﺷﺎء ﻓﺴﺦ اﻟﺒﻴﻊ‬

…………………………………………….

26
 010 8 masalas (1-6) wasf asl definitions & explanations (p36-38)

Masalah #4-Page 37

--qadr (amount) is wasf

(in dhawaatul-qiyam, qadar is usually wasf (due to principle #1A);
unless wasf becomes maqsood through itlaaf, etc.)
--unit price is not mentioned

‫ﻋ�ة أذرع ث‬
‫بﻌ�ة دراﻫﻢ‬ ‫اﺷ�ى ﺛ��ﺎ ﻋ� اﻧﻪ ث‬ ‫وﻣﻦ ت‬
.‫او ارﺿﺎ ﻋ� اﻧﻪ ﻣﺎﺋﺔ ذراع بﻤﺎﺋﺔ درﻫﻢ‬

� ‫ﻓﺎن وﺟﺪﻫﺎ‬
��‫أ‬ ‫ﻓﺎن وﺟﺪﻫﺎ اﻗﻞ‬
‫ت‬
‫ﻟﻠﻤﺸ�ي‬ ‫ﻓﻬﻮ‬ ‫ت‬
‫ﻓﺎﻟﻤﺸ�ي بﺎﻟﺨ�ﺎر‬
(‫)وﻻﺧ�ﺎر ﻟﻠبﺎﺋﻊ‬ ‫ان ﺷﺎء اﺧﺬﻫﺎ بﺠﻤﻠﺔ اﻟﺜﻤﻦ‬
‫وان ﺷﺎء ﺗﺮك‬
(‫)ﻻن اﻟﺬراع أي اﻟﻘﺪر وﺻﻒ ﻫﻨﺎ‬

…………………………………………….

27
 ‫)‪010 8 masalas (1-6) wasf asl definitions & explanations (p36-38‬‬
‫‪Masalah #5-Page 38 top‬‬

‫‪--qadr was wasf,‬‬

‫;)‪But qadr became asl due to mentioning the unit rate (due to principle #1B‬‬

‫وﻟﻮ ﻗﺎل بﻌﺘﻜﻬﺎ ﻋ� اﻧﻬﺎ ﻣﺎﺋﺔ ذراع بﻤﺎﺋﺔ درﻫﻢ كﻞ ذراع بﺪرﻫﻢ‬
‫‪As if he is selling 100 pieces of land each piece is 1 yard at the rate of $1 per piece‬‬

‫وان وﺟﺪﻫﺎ زاﺋﺪة‬ ‫ﻓﺎن وﺟﺪﻫﺎ ﻧﺎﻗﺼﺔ‬

‫ﻓﻬﻮ بﺎﻟﺨ�ﺎر‬ ‫ت‬
‫ﻓﺎﻟﻤﺸ�ى بﺎﻟﺨ�ﺎر‬
‫ان ﺷﺎء اﺧﺬ اﻟﺠﻤﻴﻊ كﻞ ذراع بﺪرﻫﻢ‬ ‫ان ﺷﺎء اﺧﺬﻫﺎ بﺤﺼﺘﻬﺎ ﻣﻦ اﻟﺜﻤﻦ‬
‫وان ﺷﺎء ﻓﺴﺦ اﻟﺒﻴﻊ‬ ‫وان ﺷﺎء ﺗﺮك‬
‫)ﻻن اﻟﻮﺻﻒ ﺻﺎر أﺻﻼ بﺬﻛﺮ اﻟﺜﻤﻦ(‬

‫‪…………………………………………….‬‬
‫‪Masalah #6-Page 38 middle‬‬

‫وﻣﻦ ت‬
‫اﺷ�ى ش‬
‫ﻋ�ة أذرع ﻣﻦ ﻣﺎﺋﺔ ذراع ﻣﻦ دار او ﺣﻤﺎم‬

‫أي ﺣﻨ�ﻔﺔ‪ - :‬ﻓﺎﻟﺒﻴﻊ ﻓﺎﺳﺪ‪.‬‬

‫ﻋﻨﺪ اﻣﺎم ب ي‬

‫ين‬
‫ﺻﺎﺣﺒن‪ :‬ﻫﻮ ﺟﺎﺋﺰ‪.‬‬ ‫ﻋﻨﺪ‬
‫‪…………………………………………….‬‬

‫‪28‬‬
 ‫)‪011 8 Masalas (7) about wasf/asl/qadr (p38‬‬

‫‪Masalah #7-Page 38 bottom‬‬

‫‪---unit price is not mentioned‬‬

‫ﻋ�ة اﺛﻮاب ش‬
‫بﻌ�ة دراﻫﻢ‬ ‫‪ (A‬وﻟﻮ ت‬
‫اﺷ�ى ﻋﺪﻻ ﻋ� اﻧﻪ ث‬

‫ﻋ�‬ ‫ﻓﺎذا ﻫﻮ أﺣﺪ ش‬ ‫ﻓﺎذا ﻫﻮ �ﺴﻌﺔ‬

‫ﻓﺴﺪ اﻟﺒﻴﻊ ﻟﺠﻬﺎﻟﺔ اﻟﻤﺒﻴﻊ ‪--‬‬ ‫ﻓﺴﺪ اﻟﺒﻴﻊ ﻟﺠﻬﺎﻟﺔ اﻟﺜﻤﻦ‪--‬‬
‫وﻣﺎ ف ي� ﻓﺼﻞ اﻟ��ﺎدة‬ ‫أي ﻻﻧﻪ �ﺤﻂ ﺛﻤﻦ ﺛﻮب وﺣ�ﺪ‬
‫ﻓﻠﺠﻬﺎﻟﺔ اﻟﻤﺒﻴﻊ‬ ‫وﻫﻮﻣﺠﻬﻮل‬
‫ﻋ�‬ ‫ﻋ�ة ﻣﻦ أﺣﺪ ش‬ ‫ﻻن اﻟﻤﺒﻴﻊ ش‬ ‫ﻻﻧﻪ ﻟﻮﻟﻢ �ﺴﻢ ﻟ�ﻞ ﺛﻮب ﺛﻤﻨﺎ‬
‫اﻟﻌ�ة ﻟﻢ �ﺪﺧﻞ ﺗﺤﺖ اﻟﻤﺒﻴﻊ ﻓ�ﺠﺐ ردە‬ ‫واﻟﺰاﺋﺪ ﻋ� ش‬ ‫ﻓﺎﻟﺜﻤﻦ ﻳﻨﻘﺴﻢ ﻋﻞ ﯨﺎﻟﺜ�ﺎب بﺎﻋﺘبﺎراﻟﻘ�ﻤﺔ‬
‫واﻻﺛﻮاب ﻣﺨﺘﻠﻔﺔ‬ ‫وﻗ�ﻤﺔاﻟﻐﺎﺋﺐ ﻣﺠﻬﻮﻟﺔ أذﻻ�ﺪرى أن اﻟﻐﺎﺋﺐ‬
‫�‬ ‫�‬ ‫�‬
‫ﻓﻼ �ﺪري أي ﺛﻮب ﻳﺮد ﻋ� اﻟبﺎﺋﻊ ‪ --‬اﻟﺠ�ﺪ أو اﻟﺮديء‬ ‫كﺎن ﺟ�ﺪاأووﺳﻄﺎأوردﻳ�ﺎ‬
‫ت‬
‫واﻟﻤﺸ�ي ﻳﺮد اﻟﺮديء‬ ‫ﻓﺎﻟبﺎﺋﻊ �ﻄﺎﻟبﻪ بﺎﻟﺠ�ﺪ‪،‬‬
‫وﺟﻬﺎﻟﺔ اﻟﻤﺒﻴﻊ ﺗﺠﺐ ﻓﺴﺎد اﻟﺒﻴﻊ‬

‫‪ (B‬وﻟﻮ ي ن‬
‫ﺑن ﻟ�ﻞ ﺛﻮب ﺛﻤﻨﺎ‬

‫وﻟﻢ �ﺠﺰ ف ي� ﻓﺼﻞ اﻟ��ﺎدة‬ ‫ﺟﺎز ف ي� ﻓﺼﻞ اﻟﻨﻘﺼﺎن بﻘﺪرە‬

‫ﻟﺠﻬﺎﻟﺔ اﻟﻤﺒﻴﻊ أي ﻟﺠﻬﺎﻟﺔ ش‬
‫اﻟﻌ�ة اﻟﻤﺒ�ﻌﺔ‬ ‫وﻟﻪ اﻟﺨ�ﺎر‬
‫‪Ishkaat about shart, harwi vs marwi cloths:‬‬
‫‪You cannot attach the selling of something mowjood‬‬
‫‪with the selling of something ma’doom.‬‬

‫‪29‬‬
 011 8 Masalas (7) about wasf/asl/qadr (p38)

Mas'alah #7 pg. 38 (bottom) - pg. 39 (top)

(Bundle) ‫اﻟﻌﺪل‬
ِ ‫ﻣﺴﺄﻟﺔ‬
Total Price: $10

1 2

3 4 5

6 7 8
‫ﻓﺼﻞ اﻟﺰﯾﺎدة‬ ‫ﻓﺼﻞ اﻟﻨﻘﺼﺎن‬
9 10
1 2 1 2

3 4 5 3 4 5

7
6 8 6 7 8
10
9
9 10
11

30
 011 8 Masalas (7) about wasf/asl/qadr (p38)

‫ﻓﺼﻞ اﻟ��ﺎدة‬ ‫ﻓﺼﻞ اﻟﻨﻘﺼﺎن‬

‫ﻓﺴﺪ اﻟﺒﻴﻊ ﻟﺠﻬﺎﻟﺔ اﻟﻤﺒﻴﻊ‬ ‫ﻓﺴﺪ اﻟﺒﻴﻊ ﻟﺠﻬﺎﻟﺔ اﻟﺜﻤﻦ‬

Only 10 can be sold, not 11, It is not known which of the 10 cloths is the “missing”
cloth.
because 10 is NOT inclusive of 11.
The “missing” cloth could be #10, or #6, or #2, etc.
It is not known which 10 (of the total 11) are being
sold, i.e. which 1 (of the total 11) is going to be Since each of the cloths have an undetermined price,
“excluded”. that “missing” cloth’s price is unknown;
The “excluded” cloth can be #10, #6, or #2, etc. Hence, there is jahaalat in the thaman (price) of this
bundle (of 9).
Basheer (Baa’i’) will try to “exclude” the best one,
while Muneer (Mushtaree) will try to exclude the
worst one;
Hence, nizaa’!

31
 011 8 Masalas (7) about wasf/asl/qadr (p38)

� َ َ � َ‫َ ﱠ ن‬
(… ‫ن ِﻟ� ﱢﻞ ﺛ ْﻮ ٍب ﺛ َﻤﻨﺎ‬‫ ﺑ ي‬...)
Unit Price: $10 per cloth

1 2

3 4 5

6 7 8
‫ﻓﺼﻞ اﻟﺰﯾﺎدة‬ ‫ﻓﺼﻞ اﻟﻨﻘﺼﺎن‬
9 1
1 2 1 2

3 4 5 3 4 5

6 7 8 6 7 8

9 10
9 10
11

‫ﻓﺼﻞ اﻟ��ﺎدة‬ ‫ﻓﺼﻞ اﻟﻨﻘﺼﺎن‬

‫ﻓﺴﺪ اﻟﺒﻴﻊ ﻟﺠﻬﺎﻟﺔ اﻟﻤﺒﻴﻊ‬ ‫ﻓﺴﺪ اﻟﺒﻴﻊ ﻟﺠﻬﺎﻟﺔ اﻟﺜﻤﻦ‬

Only 10 can be sold, not 11, It is not known which of the 10 cloths is the “missing”
cloth.
because 10 is NOT inclusive of 11.
The “missing” cloth could be #10, or #6, or #2, etc.
It is not known which 10 (of the total 11) are being
sold, i.e. which 1 (of the total 11) is going to be But since each of the cloths have a fixed and pre-
“excluded”. determined price, that “missing” cloth’s price is
known;
The “excluded” cloth can be #10, #6, or #2, etc.
Hence, this will not lead to any jahaalat in the thaman
Basheer (Baa’i’) will try to “exclude” the best one, (price) of this bundle (of 9).
while Muneer (Mushtaree) will try to exclude the
worst one; BUT, mushtaree will get khiyaar of cancelling the bay’
unilaterally (if he wishes) because of tafarruqus-
Hence, nizaa’! saffaqah qablat-tamam

32
 012 8 Masalas (8) wasf asl definitions & explanations (p39 )

Masalah #8-Page 39
---unit price is mentioned
‫ﻟﻮ ت‬
‫اﺷ�ى ﺛ��ﺎ واﺣﺪا ﻋ� اﻧﻪ ث‬
‫ﻋ�ة أذرع كﻞ ذراع بﺪرﻫﻢ‬
‫ن‬
(‫اﻟﺜﺎي‬
‫) اﻟﻮﺟﻪ ي‬ (‫)اﻟﻮﺟﻪ اﻷول‬
Less 9 ½ More 10 ½
‫ﻣﻘﺎبﻠﺔ اﻟﺬراع بﺎﻟﺪرﻫﻢ‬ Pay 9 ½ Pay 10 ½ ‫ﻣﺤﻤﺪ‬
Necessitates ‫ت‬
with ‫ ﺧ�ﺎر‬for ‫ﻣﺸ�ى‬ ‫ت‬
with ‫ ﺧ�ﺎر‬for ‫ﻣﺸ�ى‬ ‫رح‬
‫ﻣﻘﺎبﻠﺔ ﺟﺰء اﻟﺬراع بﻤﺜﻞ ﺟﺰء اﻟﺪرﻫﻢ‬
Because: he got less than Because: he did get more than ‘supposed
When 1 dhiraa’ corresponds to 1 dirham, expected to’,
then, by extrapolation, half dhiraa’ will (i.e ‫)ﺗﻔﺮق اﻟﺼﻔﻘﺔ‬ but he must also end up paying more,
correspond to half dirham thus give him choice of retracting or going
through with transaction
‫كﺎن اﻟﺬراع وﺻﻔﺎ‬ Pay 10 Pay 11 ‫أﺑﻮ‬
‫ﻟ�ﻦ ﺑ�ﻓﺮاد كﻞ ذراع ﺑبﺪل‬ ‫ت‬
with ‫ ﺧ�ﺎر‬for ‫ﻣﺸ�ى‬ ‫ت‬
with ‫ ﺧ�ﺎر‬for ‫ﻣﺸ�ى‬ ‫ﻳﻮﺳﻒ‬
(‫)أي بﺪرﻫﻢ‬ ‫رح‬
‫ﺻﺎر اﻟﺬراع أﺻﻼ‬ Because: he got 9 ½; which Because: he did get more than ‘supposed
‫وﻧﺰل كﻞ ذراع ن ن‬
‫ﻣ�ﻟﺔ ﺛﻮب‬ is less than expected. Thus, to’,
‫ض‬
.‫�ﻘﺘ� ز�ﺎدة اﻟﺜﻤﻦ‬ ‫وز�ﺎدة اﻷﺻﻞ‬ he gets ‫ﺧ�ﺎر‬due to: but he will be forced to also end up paying
‫ي‬
‫ﺗﻔ��ﻖ اﻟﺼﻔﻘﺔ ﻗبﻞ اﻟﺘﻤﺎم‬ more,
Here, qadr (dhiraa’) has transformed from thus give him choice of retracting or going
a wasf to an asl. similar to situation where through with transaction
And each dhiraa’ is as if it has become a slave who was a cook
separate mabee’ cloth. turned out not to be a cook,
Thus each dhiraa’ as well as each half- loss of
dhiraa’ is considered to be a TOTALLY ‫ﺻﻔﺔ ﻣﺮﻏ��ﺔ ﻓ�ﻪ‬
SEPARATE cloth.
And each SEPARATE cloth, whether it has a
length of 1 dhiraa’ or half dhiraa’, will cost
1 dirham.
In the first 9/10 dhiraa’each dhiraa’ is Pay 9 Pay 10 ‫أﺑﻮ‬
considered to be an asl. with ‫ ﺧ�ﺎر‬for ‫ﻣﺸ�ى‬ ‫ت‬ ‫ت‬
with no ‫ ﺧ�ﺎر‬for ‫ﻣﺸ�ى‬ ‫ﺣﻨ�ﻔﺔ‬
But, in the last “item” (which is only half of Because he got less than ‫رح‬
a dhiraa’), because the shart/description expected Because: got extra ‘for free ‘
of dhiraa’ is not fulfilled, (‫)ﺗﻔ��ﻖ اﻟﺼﻔﻘﺔ ﻗبﻞ اﻟﺘﻤﺎم‬
thus that portion (half) of a dhiraa’ STAYS Similar to situation buying a blind slave
as wasf who turns out seeing
(i.e. the ‫ ﺣكﻢ‬does not change for that
portion (half) of a dhiraa’,
but rather goes back towards it original
condition)

i.e. in the half cloth, ‫ ذراع‬is ‫!!! وﺻﻒ‬

‫�ء ﻣﻦ اﻟﺜﻤﻦ‬‫ث‬
‫اﻟﻮﺻﻒ ﻻ �ﻘﺎبﻠﻪ ي‬

33
 ‫) ‪012 8 Masalas (8) wasf asl definitions & explanations (p39‬‬

‫‪Mas’alah #8‬‬

‫ﻋ�ة وﻧﺼﻒ‪ ،‬أو �ﺴﻌﺔ وﻧﺼﻒ‪،‬‬ ‫كﻞ ذراع بﺪرﻫﻢ‪ ،‬ﻓﺈذا ﻫﻮ ث‬‫ﻋ�ة أذرع ّ‬ ‫واﺣﺪا ﻋ� ّأﻧﻪ ث‬ ‫�‬ ‫اﺷ�ى �‬
‫ﺛ��ﺎ‬ ‫وﻟﻮ ت‬
‫ف‬ ‫ف‬ ‫ﻗﺎل أﺑﻮ ﺣﻨ�ﻔﺔ رﺣﻤﻪ ﷲ‪ :‬ف� اﻟﻮﺟﻪ ّ‬
‫اﻷول �ﺄﺧﺬە ث‬
‫اﻟﺜﺎي �ﺄﺧﺬە ﺑتﺴﻌﺔ إن ﺷﺎء‪،‬‬
‫و� اﻟﻮﺟﻪ ي‬ ‫ﻏ� ﺧ�ﺎر‪ ،‬ي‬ ‫بﻌ�ة ﻣﻦ ي‬ ‫ي‬
‫اﻟﺜﺎي �ﺄﺧﺬە ث‬ ‫ف‬ ‫ف‬ ‫ث‬ ‫ّ‬ ‫ف‬
‫بﻌ�ة إن ﺷﺎء‪،‬‬ ‫و� ي‬ ‫وﻗﺎل أﺑﻮ ﻳﻮﺳﻒ رﺣﻤﻪ ﷲ‪ :‬ي� اﻟﻮﺟﻪ اﻷول �ﺄﺧﺬە بﺄﺣﺪ ﻋ� إن ﺷﺎء‪ ،‬ي‬
‫َ‬ ‫ّ‬ ‫ُ َ‬ ‫ض‬ ‫ف‬ ‫ّ‬ ‫ف‬
‫و�ﺨ يﱠ� ﻷن ﻣﻦ ض�ورة ﻣﻘﺎبﻠﺔ اﻟﺬراع بﺎﻟﺪرﻫﻢ ﻣﻘﺎبﻠﺔ ﻧﺼﻔﻪ‬ ‫اﻟﺜﺎي ﺑتﺴﻌﺔ وﻧﺼﻒ‬ ‫ش‬
‫وﻗﺎل ﻣﺤﻤﺪ‪ :‬ي� اﻷول �ﺄﺧﺬە بﻌ�ة وﻧﺼﻒ إن ﺷﺎء‪ ،‬ي� ي‬
‫ﺑﻨﺼﻔﻪ‪ ،‬ﻓ�ﺠﺮي ﻋﻠ�ﻪ ﺣكﻤﻬﺎ‪.‬‬
‫فف َ‬ ‫ﱡ‬ ‫وﻷى ﻳﻮﺳﻒ رﺣﻤﻪ ﷲ‪ّ :‬أﻧﻪ ّﻟﻤﺎ أﻓﺮد ﱠ‬
‫ﺣﺪة‪ ،‬وﻗﺪ اﻧﺘﻘﺺ‪.‬‬‫ﺛﻮب ﻋ� ٍ‬ ‫ﺑبﺪل ﻧﺰل كﻞ ذراع ﻣ�ﻟﺔ ٍ‬ ‫ٍ‬ ‫كﻞ ذراع‬ ‫بي‬
‫بﺎﻟ�ط‪ ،‬وﻫﻮ ﱠ‬ ‫ّ‬
‫أن اﻟﺬراع وﺻﻒ ف� اﻷﺻﻞ‪ ،‬و�ﻧﻤﺎ أﺧﺬ ﺣكﻢ اﻟﻤﻘﺪار ش‬ ‫‪ّ :‬‬
‫ﻣﻘ�ﺪ بﺎﻟﺬراع‪ ،‬ﻓﻌﻨﺪ ﻋﺪﻣﻪ ﻋﺎد اﻟﺤكﻢ إ�‬ ‫ي‬ ‫وﻷى ﺣﻨ�ﻔﺔ رﺣﻤﻪ ﷲ‬
‫بي‬
‫اﻷﺻﻞ‪.‬‬

‫‪34‬‬
 013 p41 qad badhara

Ruling Condition Scenario

Not included (in mabee’) Did not grow The seed was 1
because it is a trust planted
‫ﻻ �ﺪﺧﻞ ﻓ�ﻪ ﻷﻧﻪ ﻣﻮدع ﻓ�ﻪ‬
‫ﻟﻢ ﻳنبﺖ‬ ‫ﻗﺪ بﺬر‬
Some say included (in mabee’), Grew The seed was 2
some say excluded (from mabee’) planted
ً
��‫ﻧبﺖ ﻗﻠ‬
‫ﻗ�ﻞ �ﺪﺧﻞ ﻓ�ﻪ‬
‫وﻗ�ﻞ ﻻ �ﺪﺧﻞ ﻓ�ﻪ‬
‫ﺣ�ﺚ ﻻ ﺗﻨﺎﻟﻪ اﻟﻤﺸﺎﻓﺮ‬ ‫ﻗﺪ بﺬر‬
‫واﻟﻤﻨﺎﺟﻞ‬
Not included Grew The seed was 3
planted
�
‫ﻧبﺖ‬
‫ﻛﺜ�ا‬
‫ي‬
‫ﻻ �ﺪﺧﻞ ﻓ�ﻪ‬
‫ﺣ�ﺚ ﺗﻨﺎﻟﻪ اﻟﻤﺸﺎﻓﺮ‬ ‫ﻗﺪ بﺬر‬
‫واﻟﻤﻨﺎﺟﻞ‬

Last line of page 41:

‫ﺑﻨﺎء ﻋ� اﻻﺧﺘﻼف ف ي� ﺟﻮاز ﺑ�ﻌﻪ ﻗبﻞ أن ﻳﻨﺎﻟﻪ اﻟﻤﺸﺎﻓﺮ واﻟﻤﻨﺎﺟﻞ‬
ٌ ‫كﺄن ﻫﺬا‬

Explained in Haashiyah last line:

ّ ‫ﺗﺎبﻌﺎ ﻓﻤﻦ‬
� ‫ﺟﻮز ﺑ�ﻌﻪ ﻗبﻞ أن ﺗﻨﺎﻟﻪ اﻟﻤﺸﺎﻓﺮ واﻟﻤﻨﺎﺟﻞ ﻟﻢ �ﺠﻌﻠﻪ‬
‫ﺗﺎبﻌﺎ‬ ّ ‫وﻣﻦ ﻟﻢ‬
� ‫�ﺠﻮز ﺟﻌﻠﻪ‬

page 41, haashia last line

…binaaun alaal ikhtilaaf fee jawaazi bay qabl an yanaalah al mashaafir wal manaajil

the ones who permit its bay’ before the mashaafir and manaajil can catch it,
do NOT consider it taabi’ to land
while the ones who do NOT permit its bay before the mashaafir and manaajil can catch it,
DO consider it taabi’ to land

35
 ‫‪014 huqooq vs maraafiq‬‬

‫‪huqooq vs maraafiq‬‬

‫ﺣﻘﻮق اﻟﻤﺒﻴﻊ‪:‬‬
‫ﻣﺒﻴﻊ ‪Attached and necessary for the‬‬
‫‪for example: haqut-tareeq, haqush-shirb,‬‬
‫‪also: charger for cell phone‬‬

‫ﻣﺮاﻓﻖ اﻟﻤﺒﻴﻊ‪:‬‬
‫‪,‬ﻣﺒﻴﻊ ‪Not necessary for the‬‬
‫‪ and beneficial for it,‬ﻣﺒﻴﻊ ‪but specifically made for the‬‬
‫‪for example: kitchen, wudhu place for a house‬‬
‫‪also: cell phone cover/case, cell phone screen protector‬‬
‫‪Ruling‬‬ ‫‪Scenario‬‬
‫ف‬
‫ﻻ �ﺪﺧﻞ اﻟﺰرع أو اﻟﺜﻤﺮ ي� اﻟﺒﻴﻊ‬ ‫بﻌﺖ اﻷرض أو اﻟﺸﺠﺮ‬ ‫‪1‬‬
‫)ﻟﻢ ﻳﺰد ﻋ� ذﻟﻚ(‬
‫ف‬
‫ﻻ �ﺪﺧﻞ اﻟﺰرع أو اﻟﺜﻤﺮ ي� اﻟﺒﻴﻊ‬ ‫بﻌﺖ اﻷرض أو اﻟﺸﺠﺮ‬ ‫‪2‬‬
‫بﺤﻘﻮﻗﻬﻤﺎ وﻣﺮاﻓﻘﻬﻤﺎ‬
‫ف‬
‫ﻻ �ﺪﺧﻞ اﻟﺰرع أو اﻟﺜﻤﺮ ي� اﻟﺒﻴﻊ‬ ‫بﻌﺖ اﻷرض أو اﻟﺸﺠﺮ‬ ‫‪3‬‬
‫وﻛﺜ�ﻫﻮ ﻟﻪ ﻓﻴﻬﺎ وﻣﻨﻬﺎ‬
‫بكﻞ ﻗﻠ�ﻞ ي‬
‫ﻣﻦ ﺣﻘﻮﻗﻬﻤﺎ وﻣﺮاﻓﻘﻬﻤﺎ‬
‫ف‬
‫�ﺪﺧﻞ اﻟﺰرع أو اﻟﺜﻤﺮ ي� اﻟﺒﻴﻊ‬ ‫بﻌﺖ اﻷرض أو اﻟﺸﺠﺮ‬ ‫‪4‬‬
‫وﻛﺜ�ﻫﻮ ﻟﻪ ﻓﻴﻬﺎ وﻣﻨﻬﺎ‬
‫بكﻞ ﻗﻠ�ﻞ ي‬
‫]ﻟﻢ �ﻘﻞ ﻣﻦ ﺣﻘﻮﻗﻬﻤﺎ وﻣﺮاﻓﻘﻬﻤﺎ[‬

‫‪36‬‬
 015 p42 stages of the growth of fruits

Stages of growth of fruits (p42)

Haashia #1 bottom of page 42:

3 stages:

[appearance] ‫ اﻟﻈﻬﻮر‬-1
[completion of growth, reached maximum size]* ‫ ﺗﻨﺎ� اﻟﻌﻈﻢ‬-2
[ripeness] ‫– اﻻدراك‬3

ّ as ‫بﺪو اﻟﺼﻼح‬
* This does not always entail ‫بﺪو اﻟﺼﻼح‬, ّ could occur at ‫ ﺗﻨﺎ� اﻟﻌﻈﻢ‬or before it,
‫ي‬
each fruit is different

………………………
‫ آﻣﻨﺖ ﻣﻦ اﻵﻓﺎت‬- ‫بﺪو اﻟﺼﻼح‬

‫و�ﺪو اﻟﺼﻼح ﻗﺪ �ﻜﻮن ﻣﻊ ﺗﻨﺎ� اﻟﻌﻈﻢ‬

‫وﻗﺪ �ﻜﻮن ﻗبﻠﻪ‬
‫ﻓﺎﻧﻪ �ﺨﺘﻠﻒ ﻋﻦ ﺛﻤﺮ ﻋﻦ ﺛﻤﺮ‬

....
: ‫ ﺻﻮر‬٣
‫ اﻟﺒﻴﻊ اﻟﻤﻄﻠﻖ‬- 1
‫��ط اﻟﻘﻄﻊ‬‫ ش‬-2
‫��ط ت‬
‫اﻟ�ك‬ ‫ ش‬-3

37
 ‫‪015 p42 stages of the growth of fruits‬‬

‫اﻟﺤكﻢ‪:‬‬

‫ﻏ� ﺟﺎﺋﺰ إﻻ بﻄ��ﻖ اﻟﺴﻠﻢ أو اﻟﻮﻋﺪ بﺪون‬‫ي‬ ‫‪ -1‬ﻗبﻞ اﻟﻈﻬﻮر‬

‫ﻋﻘﺪ )ﻻﻧﻪ ﺑﻴﻊ اﻟﻤﻌﺪوم(‬
‫ٍ‬
‫اﻟﻈﻬﻮر‬

‫‪-2A1‬‬ ‫�ﺠﻮز‬ ‫‪ -2A‬اﻟﺒﻴﻊ‬ ‫‪ -2‬بﻌﺪ اﻟﻈﻬﻮر‬

‫اﻟﻤﻄﻠﻖ‬ ‫اﻟﺘﻨﺎ�‬
‫ي‬ ‫ﻗبﻞ‬
‫إن ﺗﺮﻛﻬﺎ ﺑ�ذن اﻟبﺎﻳﻊ‬

‫ﻃﺎب ﻟﻪ اﻟﻔﻀﻞ‬

‫‪-2A2‬‬

‫بﻐ� إذن اﻟبﺎﻳﻊ‬

‫إن ﺗﺮﻛﻬﺎ ي‬
‫ﺗﺼﺪق بﻤﺎ زاد ذاﺗﻪ‬

‫�ﺠﻮز‬ ‫‪ -2B‬اﻟﺒﻴﻊ ش‬
‫��ط اﻟﻘﻄﻊ‬

‫ﻻ �ﺠﻮز‬ ‫��ط ت‬
‫اﻟ�ك‬ ‫‪ -2C‬اﻟﺒﻴﻊ ش‬
‫ّ‬
‫]ﻳﺆدي إ� ر�ــﺢ ﻣﺎ ﻟﻢ �ﻀﻤﻦ**[‬

‫ﺗﻨﺎ� اﻟﻌﻈﻢ *‬

‫‪-3A1‬‬ ‫�ﺠﻮز‬ ‫اﻟﺘﻨﺎ�‬

‫ي‬ ‫‪ -3‬بﻌﺪ‬
‫ﻗبﻞ اﻹدراك‬
‫إن ﺗﺮﻛﻬﺎ ﺑ�ذن اﻟبﺎﻳﻊ‬

‫�� ﻻﻧﻪ ي‬‫ش‬

‫ﺗﻐ� ﺣﺎﻟﺔ‬ ‫ﻟﻢ ﻳﺘﺼﺪق �ي‬
‫ﻻ ﺗﺤﻘﻖ ز�ﺎدة‬ ‫‪ -3A‬اﻟﺒﻴﻊ‬
‫‪-3A2‬‬ ‫اﻟﻤﻄﻠﻖ‬

‫بﻐ� إذن اﻟبﺎﻳﻊ‬

‫إن ﺗﺮﻛﻬﺎ ي‬

‫�� ﻻﻧﻪ ي‬‫ش‬

‫ﺗﻐ� ﺣﺎﻟﺔ‬ ‫ﻟﻢ ﻳﺘﺼﺪق �ي‬
‫ﻻ ﺗﺤﻘﻖ ز�ﺎدة‬

‫�ﺠﻮز‬ ‫‪ -3B‬اﻟﺒﻴﻊ ش‬
‫��ط اﻟﻘﻄﻊ‬

‫�‬
‫]ﻗ�ﺎﺳﺎ ﻋ� ‪،[2C‬‬ ‫ين‬
‫اﻟﺸ�ﺨن‬ ‫ﻻ �ﺠﻮز ﻋﻨﺪ‬ ‫��ط ت‬
‫اﻟ�ك‬ ‫‪ -3C‬اﻟﺒﻴﻊ ش‬
‫�‬
‫و�ﺠﻮز ﻋﻨﺪ ﻣﺤﻤﺪ ]اﺳﺘﺤﺴﺎﻧﺎ[‬

‫اﻻدراك‬
‫ض‬
‫اﻟى إ� اﻟﻨﻀﺞ(‬
‫)ﻣﻦ ي‬

‫بﺪو اﻟﺼﻼح ‪ّ as‬‬

‫‪,‬بﺪو اﻟﺼﻼح ‪* This does not always entail‬‬ ‫‪ or before it, each fruit is different‬ﺗﻨﺎ� اﻟﻌﻈﻢ ‪ّ could occur at‬‬
‫ي‬
‫‪ of‬ﺿﻤﺎن ‪ is taking benefit from the tree which he isn’t taking any‬ت‬
‫ﻣﺸ�ي ‪** The‬‬

‫‪38‬‬
 016 istijaarul ardh vs shajar p43 haashia

page 43
haashia, line 10-11
and
haashia #1 and #2

‫اﺳﺘﺌﺠﺎر اﻷرض‬ ‫اﺳﺘﺌﺠﺎر اﻟﺸﺠﺮ‬

Since Ijaarah is Faasid

Since Ijaarah is Baatil,
(due to Ajal being Majhool),
it is as if Idhn was given
the Idhn given will also be Faasid and contaminated

39
 017 Istihsaan Explained

Istiḥsān in the Ḥanafī School – A Response to Dr Asim Yusuf

Mufti Zameelur Rahman February 16, 2018

Dr Asim Yusuf, author of Shedding Light on the Dawn, recently delivered a talk at Ebrahim College on the
“Anatomy of a Fatwa,” in which he made several startling claims. His talk was apparently aimed at
showing that we are in a “post-madhhab age” and fiqh has to be conducted differently to how it was in
the past. In doing so, he makes a number of problematic claims, most of which were unsubstantiated or
vague. It is not the purpose of this piece to address all such problematic claims. For a basic
understanding of why classical madhhab-based jurisprudence is necessary, one can read the links
provided in the footnote.[1]
Below we will address Dr Asim’s claims about the principle of istiḥsān in the Ḥanafī school. He attempts
to show that istiḥsān amounts to an individual using their own ethical judgement, divorced of a legal
argument, to come to some conclusion on Islāmic law. This is a mistaken, and obviously highly
problematic, understanding of the Ḥanafī principle of istiḥsān, and is in fact a mischaracterisation of it
refuted by early Ḥanafī jurists.

As will be demonstrated below, istiḥsān, as adopted by the Ḥanafī jurists, is simply a legal evidence or
argument that clashes with an apparent analogy (qiyās). On the rare occasion, qiyās would be favoured
over istiḥsān, while, on the most part, jurists have given preference to istiḥsān.[2] Thus, istiḥsān is not a
personal judgement based on one’s subjective ethical preference, but is a substantive legal argument
(dalīl) that often preponderates over qiyās.[3]

Dr Asim Yusuf’s Comments on Istiḥsān

The following is a transcript of Dr Asim’s comments about istiḥsān:

“Then there is istiḥsān, and istiḥsān is another theory that dare not speak its name…Istiḥsān is the
default of the early Ḥanafī madhhab. The early Ḥanafī school leaves qiyās for istiḥsān on many, many,
many occasions. Mālik said istiḥsān is nine-tenths of the law. Shāfi‘ī said ‘man istaḥsana faqad sharra‘a’ –
the one who does istiḥsān is inventing their own Sharī‘ah…What’s istiḥsān? It’s you put the scripture
and the situation into one end of the machine, that’s the qiyās machine, it comes out of the qiyās
machine, and you kind of go, ‘What?! Nah,’ and you say, ‘Forget that, I’m doing this instead.’ That’s
what istiḥsān is – on the basis of a deep understanding of the law…I’ve got the equation, the equation
gives me this answer, but this isn’t a good answer, so what I’m going to do is rather than use Newtonian
physics I’m going to use relativity. And relativity, which is much more complicated, gives me the right
answer. How does the jurist determine what’s the right answer? Istiḥsān means what seems good to the
jurist. How does the jurist judge what is good? What is the standard? What does it say about the
philosophy of the law? What does it say about ethics and so forth?…
“There is one more question about istiḥsān: Where on earth is it in the Uṣūl books? In the Ḥanafī Uṣūl

40
 017 Istihsaan Explained
books, where’s the chapter on istiḥsān? It’s absent, it’s vanished, it was never there, and yet it’s one of
the foundational principles of the Ḥanafī madhhab. Where’s it gone? Why isn’t it there? Great discussion
for another time.”

Chapters on Istiḥsān in Ḥanafī Books on Uṣūl

To address Dr Asim’s last point first, he displays an incredible degree of ignorance, and an incredible
amount of confidence in his ignorance, in claiming that Ḥanafī books on Uṣūl do not have chapters on
istiḥsān. The well-known early works on Ḥanafī Uṣūl al-Fiqh by Abū Bakr al-Jaṣṣāṣ (305 – 370 H), Abū
Zayd al-Dabūsī (367 – 430 H), Fakhr al-Islām al-Bazdawī (ca. 400 – 482 H) and Shams al-A’immah al-
Sarakhsī (d. ca. 490 H) all have chapters on istiḥsān.[4]
Istiḥsān in the Ḥanafī School
All of these Ḥanafī scholars explain that istiḥsān does not mean, or amount to, a jurist using his own
judgement to come to a legal ruling, and is in fact a transparent legal (shar‘ī) argument (dalīl). Al-Dabūsī
says: “Based on this [linguistic meaning of istiḥsān] some jurists have assumed that one who advocates
istiḥsān has abandoned qiyās and legal proof (ḥujjah shar‘iyyah) using his own assessment of what is
good – abandoning it without any legal proof. Based on this, they have attacked our ‘Ulamā’.”[5] Hence,
this mischaracterisation of istiḥsān, based on which some non-Ḥanafīs attacked the Ḥanafīs, is according
to Dr Asim precisely what istiḥsān means!
Al-Sarakhsī and al-Jaṣṣāṣ state that there are two types of istiḥsān. The first is where the Sharī‘ah has left
something to the judgement of an accountable individual. For example, the Sharī‘ah says the father must
feed and clothe the mother of his nursing child according to common equitable standards (Qur’ān,
2:233); this standard will of course be determined by an individual based on his good sense.[6] No jurist
would disagree with this meaning of istiḥsān.[7]
The second type, which is what a mujtahid jurist uses for the derivation of law, is defined succinctly by
Imām al-Sarakhsī as follows: “It is an evidence that contradicts an apparent qiyās that comes
immediately to the mind before thinking carefully about it; but after thinking carefully about the ruling
of the situation and similar [situations] from the principles, it becomes clear that an evidence that
contradicts it is superior to [the apparent qiyās] in strength, so acting on it is necessary. They called this
‘istiḥsān’ to differentiate this type of evidence from the apparent evidence that came immediately to the
mind before thinking deeply.”[8]
Hence, istiḥsān is not moving away from evidence altogether, but is favouring an evidence that
overrides another evidence, namely, a superficial or apparent analogy. According to al-Sarakhsī, this
amounts to “giving preference to acting on the stronger of two evidences.”[9] Since the legal argument
(dalīl) that overrides analogy is not a single, fixed, type of evidence, Ḥanafī jurists collectively refer to all
such types of arguments as “istiḥsān”.
Al-Jaṣṣāṣ, al-Dabūsī and al-Sarakhsī all point to several types of evidence used in the process of istiḥsān.
One type of evidence is, in fact, scriptural texts (nuṣūṣ)! In other words, istiḥsān – the overriding of an
apparent qiyās – can be based on an explicit scriptural text. An example is a fasting person who eats or
drinks because of forgetting that they were fasting. Based on qiyās (analogy) with ṣalāh, one would
41
 017 Istihsaan Explained
assume that the fast breaks and will have to be repeated. However, this qiyās is superseded by an
explicit ḥadīth in which the Prophet (peace and blessings of Allāh be upon him) said the person’s fast is
valid. Thus, here the istiḥsān is in fact based on a scriptural text.[10]
In many books of Ḥanafī jurisprudence one will find the phrase “the basis of the istiḥsān is…” (wajh al-
istiḥsān), followed by an explanation of the underlying legal basis for leaving an apparent qiyās on a
given issue. When the founding Ḥanafī imāms used the principle of istiḥsān, they would sometimes
point out the basis (wajh) of the istiḥsān. If istiḥsān was merely a jurist’s personal preference, this
evidence-based approach to istiḥsān would not make sense.
For example, Imām Muḥammad (132 – 189 H) discusses the ruling of a person who, when praying a
four rak‘āt optional (nafl) ṣalāh, forgets to sit down in the second rak‘ah. Based on strict analogy, his
ṣalāh should be invalid because in an optional ṣalāh, each set of two rak‘ats is effectively an
independent ṣalāh, and hence the sitting in the second rak‘ah is the “final sitting” of the first set of two
rak‘ats – and if the final sitting is omitted, the ṣalāh is not valid. However, Imām Muḥammad explains
that here qiyās is abandoned in favour of istiḥsān. The basis of istiḥsān here is an analogy with
obligatory prayers, in which missing out the sitting after two rak‘ats in a four-rak‘āt ṣalāh would not
invalidate the ṣalāh but would only necessitate sajdat al-sahw.[11]
Another example is on the ruling of a small quantity of water from which a predatory bird drinks. Based
on an analogy with predatory mammals, one would assume the water becomes impure and cannot be
used for wuḍū’. Imām Muḥammad however explains that the ruling is not the same, and the leftover
water of a predatory bird can be used for purification though with some reprehensibility.[12] Al-
Sarakhsī explains that this is based on a process of istiḥsān. While according to an apparent analogy
with predatory mammals, one would assume the leftover water of predatory birds is impure, there is an
important difference between them. Predatory mammals drink with their mouths resulting in
contamination with their saliva but predatory birds drink with their beaks which does not result in
contamination; and since the impurity of the water is based on contamination with impure saliva, the
ruling of the leftover water of predatory birds will not be the same as that of predatory mammals.[13]
These are just a few examples from the early Ḥanafī school which demonstrate clearly that istiḥsān was a
process of legal reasoning that was based on arguments and proofs, and was not merely a jurist’s
personal preference.

Istiḥsān in the Mālikī School

Imām al-Shāṭibī (d. 790 H), the great Mālikī jurist and legal theorist, has a lengthy discussion on istiḥsān
in his famous work on bid‘ah, al-I‘tiṣām.[14] He explains why istiḥsān as adopted by the jurists of the
Ḥanafī and Mālikī schools does not amount to a jurist arriving at a legal opinion using his own
judgement or based on some ineffable personal feeling or intuition.
Quoting Qāḍī Abū Bakr ibn al-‘Arabī, al-Shāṭibī explains that istiḥsān boils down to giving one evidence
priority over another[15]; for example, an apparently general ruling is qualified or specified in some
cases based on some other evidence.[16] Al-Shāṭibī explains that although Imām al-Shāfi‘ī spoke against
istiḥsān, he would not argue against the meaning which the Ḥanafīs and Mālikīs give to it. He says:
“Since this is the meaning of istiḥsān according to Mālik and Abū Ḥanīfah, it does not go beyond the

42
 017 Istihsaan Explained
evidences at all, because some evidences qualify others and some specify others, like the evidences of
the Sunnah with those of the Qur’ān. Al-Shafi‘ī would not reject something like this at all.”[17]

To demonstrate his main point that istiḥsān “does not go beyond the evidences”, al-Shāṭibī lists several
examples of istiḥsān from the Ḥanafī and Mālikī schools. One example he mentions relates to oaths
(aymān). When a person swears by Allāh on something, and then the oath is broken, he or she will have
to atone for the broken oath. Hence, the wording of an oath is important in determining whether an oath
is broken. Words can have a linguistic/dictionary meaning but also a conventional meaning. Al-Shāṭibī
explains that the conventional meaning is given preference in oaths over the linguistic meaning, and this
is an example of istiḥsān, as one type of evidence – the linguistic meaning – is superseded by another
type – the conventional meaning.[18]
Al-Shāṭibī quotes Imām Mālik saying istiḥsān is nine-tenths of knowledge and at times overpowers
qiyās. He then explains that we cannot take istiḥsān to mean “what [the jurist] assesses to be good based
on his intellect, or an evidence that makes an impression on the mind of the mujtahid which is difficult
to express,” as this is certainly not nine-tenths of knowledge and nor does it overpower qiyās![19]In fact,
al-Shāṭibī explains that such an understanding of istiḥsān opens the door to innovation and heresy.
Concluding Remarks
The imāms and jurists of the early period were primarily seekers of truth who argued based on an
objective assessment of the evidence. It is precisely this reality that makes them worthy of being
followed and distinguishes them from many of those in later times, especially in this era of upheaval,
revisionism, postmodernism and deconstructionism. The view that the early jurists were acting on
personal preference and that this was the “default” methodology they employed on many rulings
would, therefore, be a striking inversion of reality. In fact, it is tantamount to insinuating that a major
portion of the madhhab was manufactured on nothing more than the jurists’ disgruntlement with what
came out of the “qiyās machine”, a term which in itself exemplifies how the juristic expertise of the
fuqahā’ is seriously underplayed.

[1] https://theislamiclens.wordpress.com/2017/07/25/understanding-modernism-thoughts-on-muhammad-nizamis-essay-misunderstanding-traditionalism/
https://theislamiclens.wordpress.com/2017/08/18/rejoinder-to-muhammad-nizamis-choosing-tradition-over-traditionalism/
http://ahlussunnah.boards.net/thread/380/anaf-muft-today-transmitters-capable
http://ahlussunnah.boards.net/thread/374/al-sh-ib-on-madhhab
http://ahlussunnah.boards.net/thread/379/brief-explanation-on-necessity-madhab
[2] Taqwīm al-Adillah, Maktabat al-Rushd, 3:406
[3] ibid. 3:406-7
[4] al-Fuṣūl fi l-Uṣūl, Wizārat al-Awqāf, 4:221-253; Taqwīm al-Adillah, Maktabat al-Rushd, 3:403-11; Uṣūl al-Bazdawī, Dār al-Bashā’ir al-Islāmiyyah, p. 611-14; Uṣūl al-Sarakhsī, Dār al-Kutub al-
‘Ilmiyyah, 2:199-208,
[5] Taqwīm al-Adillah, 3:403
[6] Uṣūl al-Sarakhsī, 2:200
[7] ibid.
[8] ibid.
[9] Uṣūl al-Sarakhsī, 2:201
[10] Al-Fuṣūl fi l-Uṣūl, 4:246; Taqwīm al-Adillah, 3:408; Uṣūl al-Sarakhsī, 2:202
[11] Al-Aṣl, 1:160-1
[12] Al-Aṣl, 1:25
[13] Uṣūl al-Sarakhsī, 2:204
[14] Al-I‘tiṣām, Maktabat al-Tawḥīd, 3:59-107
[15] Al-I‘tiṣām, 3:63
[16] ibid.
[17] Al-I‘tiṣām, 3:65-66
[18] Al-I‘tiṣām, 3:68
[19] Al-I‘tiṣām, 3:64-5

43
 017 Istihsaan Explained

ISTIĤSÂN
By Muftî Sufyân Ibn Yākûb
Introduction
Istiĥsân is an essential part of Islamic jurisprudence and undeniably of many other areas of human
knowledge.[1] It is clear from various proofs that the companions were not literalists in the strict sense
that they would seek an authority from the Qur’ân and Sunnah for every verdict they issued. Rather,
their rulings were based upon their own understanding of the general spirit and objectives of Shariah
and not merely restricted to the literal meaning of its principles. In this essence Istiĥsân has been
articulated.[2]

In light of the above, the following things will be addressed in this essay; the meaning and definition
of Istiĥsân, the theory ofIstiĥsân, an evaluation of its legal significance with examples of its application in
jurisprudence, critical arguments for and against Istiĥsân and finally a conclusion explaining the benefits
of Istiĥsân.

Meaning and definition

The word Istihsân is derived from the root word ‘Ĥasuna’ which literally means good, fine, fitting,
suitable, preferable and beautiful.[3]

The juridical meaning of Istiĥsân, like mentioned by Kamali (2003):

Reflects its literal meaning in that it refers to juristic preference, exercised by a qualified jurist, consisting
of departure from an existing rule or principle of the law in a particular case, in favour of a different ruling
which is considered preferable to that one that already exists. The preference so exercised is prompted
by the desire to search for a more equitable solution because of the rigidity and unfairness that is
brought about by strict adherence to the existing law.[4]

The scholars have somewhat differed in their definitions for Istiĥsân. This gives us an insight in to the
numerous methods the scholars have taken to this principle.[5]

Definition according to the Ĥanafî school of thought

Abu’l Ĥasan al-Karkhî defines Istiĥsân as follows:

Istiĥsân is to depart from the existing precedent, by taking a decision in a certain case different from that
on which similar cases have been decided, for a reason stronger than the one that is obtained in those
cases.[6]

Abû Bakr al-Jassâs defines Istiĥsân as “departure from obvious analogical reasoning in favour of
another ruling which is considered preferable”.[7]

Abu’l Ĥusayn al-Baŝrî defines Istiĥsân as “forsaking one facet of Ijtihâd for another, the latter being the
stronger of the two and it contains of fresh evidence not found in the former”.[8]

The definition of Istiĥsân according to the Ĥanafî school of thought could be concluded as follows: To
leave analogical reasoning, due to a stronger proof.

44
 017 Istihsaan Explained
Definition according to the Ĥanbalî school of thought
Istiĥsân is the forsaking of one legal ruling for another which is considered preferable on the basis of
the Qur’ân, Sunnah or consensus. Like Kamali (1997) mentions, this definition seeks to
relate Istiĥsân more closely to the Qur’ân and Sunnah. [9]

Definition according to the Mâlikî school of thought

Ibn al-Ārabî mentions, “Istiĥsân is to abandon exceptionally that which is required by the law because
applying the existing law would lead to leaving some of its own objectives”. In other words acting on the
stronger of the two proofs.[10]

Just like Kamali (1997) mentions, It is apparent from the above definition that,
“the Mâlikîs view Istiĥsân as a broad doctrine which is less stringently confined to
the Qur’ân and Sunnah than the Ĥanafîs and Ĥanbalîs have viewed it”.[11]

It is clear from the various schools of thought mentioned above that the common explanation
of Istiĥsân is the preference of a stronger evidence over analogy; the establishment of an exception to a
general principle due to stronger evidence when the general principle is based upon analogy. In a nut
shell, this could be rounded off as leaving an existing precedent due to a more compelling reason.[12]

Theory of Istiĥsân & its legal significance

Istiĥsân is premised on Islamic law and the end result should not go against Islamic spirit.
Furthermore, Istiĥsân does not recognise any law above divine revelation, as compared to equity law
which is premised on the law of nature superior to all legal rules. Moreover, Istiĥsân gives preference to
the best of the various solutions that may exist from a particular problem.[13]

In essence, Istiĥsân gives preference to the best solution to a problem due to stronger evidence. The
legal significance of this can be gauged from the following examples.

Al-Shaybâni exercises Istiĥsân due to necessity which entailed departing from the ruling of Ĥadîth. For
example, the Ĥadîth which prohibited the sale of non-existing objects at the time of contract which
invalidates the advance sale of manufactured goods (Istiŝnā’). Contrary to this, al-Shaybâni held the
opinion that Istiŝnā’ was valid due to necessity even though it contradicted the ruling of the Ĥadîth.[14]

Abû Yûsuf also resorted to Istiĥsân when he was of the view that if a woman renounces Islam and
becomes apostate in her death-sickness (marad al-maut) then her husband will be entitled to inherit
from her. In normal circumstances, it is impermissible in Shariah for inheritance to take place between
Muslims and non-Muslims, hence normally a husband would not qualify to inherit from his deceased wife
who has renounced Islam. Conversely, Abû Yûsuf was of the opinion that the husband is entitled to
inherit from his deceased wife through Istiĥsân. He expounded on this by mentioning that there was a
possibility that the woman’s apostasy during her mortal illness was due to malice to annul the husband’s
right to inheritance. Thus, the ruling of Istiĥsân is favoured in this scenario because analogy did not
facilitate a provision to distinguish between the two situations; normal illness and mortal illness.
Through Istiĥsân a differing ruling can be provided for mortal illness.[15]

The spirit of Istiĥsân is to inhibit harm and alleviate hardship. While this is the general goal and essence
of Shariah. Istiĥsân transforms that message in to a workable formula. The need for this is clear
because of the fact that the goals of Shariah are several and it is normally a question of establishing an
order of preference in values and this is what Istiĥsân is essentially intended to achieve.[16]
45
 017 Istihsaan Explained

Examples of its application in Islamic jurisprudence

1) According to Abû Ĥanîfa, in principle, if a person eats forgetfully whilst fasting, then his fast would
invalidate. However, there is a prophetic narration that states that liability for three things has been lifted
from Muslims: forgetfulness; mistake; and duress. Hence, eating forgetfully whilst fasting would not
invalidate the fast. In short, strict application of the rules of fasting suggest that eating food whilst fasting,
invalidates the fast. However, this is a case of Istiĥsân,where an exception has been made and a text
has been preferred over analogy.

2) Analogy prohibits the contract of Salam. Salam is a contract where one pays in advance and receives
the currently non-existing food items at a later date. Analogy prohibits this due to the delay in the
exchange of the non-existing food items. However, there is a prophetic narration where the Prophet
Muĥammad made an exemption for Salam and permitted it. This is another example of Istiĥsân, where
an exception has been made and a text has been preferred over analogy.

3) Just like Salam, analogy prohibits Istiŝnā’, which is a manufacturing contract with advance payment.
Analogy prohibits it on the same basis of Salam like mentioned above. However, according to
the Ĥanafîs it is permitted due to consensus (Ijmā’). In this example of Istiĥsân,exception has been
made and consensus has been preferred over analogy.

4) Analogy suggests that pure water should be used for ablution. As such, a well in which carcasses of
animals have fallen will make the water impermissible to use for ablution. However, this would cause
hardship to people. Hence due to necessity, after observing formal cleaning methods the use of such
wells will be permitted. This is an example of Istiĥsân, where an exception has been made due to
necessity and necessity has been preferred over analogy.

In the examples mentioned above, the consequences of the application of strict analogy have figured
significantly in the decision and the decision preferred was one that had more healthy consequences for
the people.[17]

Critical arguments for and against Istiĥsân

The Ĥanafî, Mâlikî and Ĥanbalî jurists have validated Istiĥsân as a subsidiary source of law.

The Shâfï’î, Žahirî, Mü’tazilî and Shîï’î scholars have rejected it altogether and refused to give it any
credence in their formulation of the legal theory of Uŝûl al-fiqh.[18]

Common instances of Istiĥsân in the sense of making exceptions to normal rules can be found in
the Qur’ân and Sunnah. For example, regarding the obligatory nature of fasting in Ramadhân, the sick
and the traveller are exempted.

Those that are for Istiĥsân have stuck with the view that leaving an established ruling for an alternative
ruling in Istiĥsân must and does have a basis in the other acknowledged proofs of Shariah. In other
words it is a modification of Ijtihâd which injects a degree of flexibility into the rulings of the Shariah by
creating indispensable concessions to ensure that technical conformity to particular rules does not
obstruct the higher objectives such as justice and common good.[19]

Proofs for Istiĥsân

1) “So give glad tidings to my servants who listen to the word, then follow the best of it”.[20]
46
 017 Istihsaan Explained

2) “And follow the best of what has been sent down to you from your Lord”.[21]

Following the best speech and evidence is also the spirit of Istiĥsân because Istiĥsân involves the
forsaking of a weaker evidence for stronger evidence.

3) “God intends to facilitate ease for you. He does not intend to put you in hardship.”[22]

4) “What the Muslims deem to be good is good in the sight of Allâh”.[23]

5) “The best of your religion is the easiest.”[24]

6) The Prophet Muĥammad instructed Muā’âdh upon his departure as a judge to Yemen, to make things
easier and not difficult and seek closeness not disaffection.[25]

7) “No harm shall be inflicted or reciprocated in Islam”.[26]

The crux of the above proofs for Istiĥsân is actually the essence of Istiĥsân and that is to eradicate
hardship and provide ease which is a normal principle of Islam.

The critics of Istiĥsân have argued that none of the above mentioned proofs can be used as definitive
authorities in support of this doctrine. For example, regarding the first of the two Qur’ânic verses, Âmidî
points out that it only praises those who follow the best of what they hear. There is no indication in
this Qur’ânic verse to render adherence to the ‘best speech’ an obligation. The second Qur’ânic verse
also does not bind one to search for the best in the revelation. [27]

With regards to the tradition, ˝what the Muslims deem good is good in the sight of God”, both al-Ghazâlî
and al-Âmidî are of the view that, if anything, this provides the authority for consensus (Ijmâā’). This
tradition does not suggest that what a Muslim individual deems good is also good in the sight of
God.[28]

Furthermore, Kamali (1997) states:

The critics of Istiĥsân have further suggested that this doctrine was initially introduced by Ĥanafî jurists
in response to certain urgent situations. The Ĥanafîs then tried to justify themselves by quoting
the Qur’ân and the Ĥadîth es-post facto. The Qur’ânic foundation of Istiĥsân, in other words, is weak,
and no explicit authority for it can be found in the Sunnah either.[29]

Al-Shâfï’î one of the critics of Istiĥsân has actually devoted a whole chapter in his famous Kitâb-al-
Um and Risâla, titled, “The chapter invalidating/nullifying Istiĥsân”. He calls it pleasure-seeking and
arbitrary law-making in religion[30].

The proponents of Istiĥsân have refuted all these objections and proved them as baseless. In reality, the
difference of opinion is merely on terminology because al-Shâfï’î has actually used the
word Istiĥsân himself. Hence, the Istiĥsân that has been severely criticised by al-Shâfï’î and
the Shâfï’î jurists is that Istihsan which is based on one’s arbitrary opinion, not deriving its authority from
any recognised source of law and even the exponents of Istiĥsân are against that. [31]

47
 017 Istihsaan Explained
Conclusion
Just like al-Sarakhsî explains, Istiĥsân may not concur very much with the rules of logic. However, its
consequences are beneficial and good.[32]

Strictly applying an established law to a specific situation sometimes causes loss of justice, human good
and public interest. This only brings forth harm to society. Hence, there should be a tool, in the principles
of legislation that can be used by a jurist, whereby he may leave an established rule of law and apply a
law taking in to consideration justice, human good and public interest.[33]

It can be concluded that the term Istiĥsân used by the great Imâms, has a similar notion. Furthermore,
the disagreement among them is merely on terminology. Moreover, the Istiĥsân rejected and severely
criticized by al-Shâfï’î is not the Istiĥsân regarding which the proponents have discussed; rather it is a
view in religion grounded on whim and desire not backed by evidence. It does not befit a Muslim to hold
such a view, let alone Imâms on the calibre of Abû Ĥanîfa, who have a large following and from whom
people acquire legal opinions on religions matters.[34]

By Muftî Sufyân Ibn Yākûb

48
 017 Istihsaan Explained

Bibliography
Hasan, A., (1986). Analogical reasoning. Islamabad: Islamic research institute.
Hassan,H. H., (2007). An introduction to the study of Islamic law. Adam publishers & distributors.
Hussain, S. (2014) Unpublished lecture notes taken from lecture on principles of Islamic jurisprudence held on 18/11/2014 at MIHE.
Kamali, M. H., (2003). Principles of Islamic jurisprudence. Islamic texts society.
Kamali, M. H., (1997). Istiĥsân and its application to contemporary issues, Islamic development bank.
Kamali, M. H.,(n.d). Istiĥsân and the renewal of Islamic law,(Malaysia : IAIS)
Kathir, I. I.,(n.d). Translated by Shafiq, F. Book of the end great trials and tribulations. Darusalaam.
Niyazee, I. A. K., (2002.) Islamic jurisprudence. International institute of Islamic thought.
Wehr, H., (1961). Dictionary of modern written Arabic. Wiesbaden:otto harrassowitz.

Arabic works
Abû Yûsuf, Y. I.I., (1972). Kitâb al-Kharâj. Cairo: al-Maţbā’ al-Salafiyya.
al-Âmidî, M.S., (1985). al-Iĥkâm. Dâr al-kutub al-ïlmiyyah.
al-Baŝrî, A.,(1965). al-Mü’tamad. Damascus.
al- Bukhârî, A.,(1997). Kashf al-Asrâr. Beirut: Dar al-Kutub al-ïlmiyyah.
al-Jassâs, A. A. I. A. R.,(n.d) Usûl al-Jassâs. Cairo:Dâr al-Kutub al-Miŝriyyah.
al-Sarakhsî,M. I. A. (1953). Usûl-al-Sarakhsî. Abû al-Wafâ al- Afghânî (Ed.).Cairo.
al-Sarakhsî, M. I. A.,(1993). al-Mabsût. Beirut: Dâr al-Kutub al-ïlmiyyah.
al- Shâfï’î, M. I. I.,(1979), al-Risâlah. Cairo: Dâr al-Turâth.
al- Shâfï’î, M. I. I., (1388)Kitâb al-Umm. Cairo.
al-Shâţbî, I.,(n.d). al-Muwâfaqât. Cairo: al-maktabah al-tijâriyyah.
al-Shaybâni, M.I.H, (1937). al-Siyar-ul-kabîr. Hyderabad.
al-Zuhaylî, M. W., (2001). Usûl-al-Fiqh-al-Islamî. Beirut: Dâr al-Fikr.
Taymiyyah, T. A. I., (1965). Masalah Istiĥsân, Maqdisî (Ed.). Arabic and Islamic studies.

Websites
Bukhâri. Ĥadîth 2873. Retrieved from: http://www.dailyhadithonline.com/2013/12/11/hadith-on-dawah-give-glad-tidings-make-it-easy-and-remain-united/ accessed on
04/01/2015.
Ibn Mâjah. Ĥadîth 2340. Retrived from: http://ahadith.co.uk/permalink-hadith-9713 accessed on 04/01/2015.
Qur’ânic sources retrieved from: http://quran.com accessed on 03/12/2014

[1] Hashim Kamali, Principles of Islamic jurisprudence. (Islamic texts society:2003). p326.
[2] ibid., p326.
[3] Hans Wehr, A dictionary of modern written Arabic. (Wiesbaden:otto harrassowitz:1961). P208.
[4] Hashim Kamali, Principles of Islamic jurisprudence. (Islamic texts society:2003). p326.
[5] Hashim Kamali, Istiĥsân and its application to contemporary issues. (Islamic development bank:1997)p23.
[6] al-Sarakhsî, al-Mabsût,(Beirut, Dâr al-Kutub al-ïlmiyyah:1993); v1,p23,145; Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development
bank:1997)p23.
[7] al-Jassâs, Usûl al-Jassâs,.(Dâr al-Kutub al-Miŝriyyah:n.d).p229; Ahmad Hasan, Analogical reasoning.(Islamabad,Islamic research institute:1986).p410
[8] al-Baŝrî, al-Mü’tamad.(Damascus:1965). v2,p840; Hashim Kamali, ISTIĤSÂN and its application to contemporary issues.(Islamic development bank:1997).
[9] IbnTaymiyyah, Masa’lah al- Istiĥsân.(Ed.Makdisi)(Arabic and Islamic studies:1965) p446.; Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic
development bank:1997)p23.
[10] al-Shaţbî, al-Muwâfaqât.(al-maktabah al-tijâriyyah:n.d) v2,p208; Kamali, Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development
bank:1997)p25.
[11]Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development bank:1997)p25.
[12]Imran Ahsan khan Niyazee, Islamic jurisprudence.(International institute of Islamic thought:2002). pg 231.; Hashim Kamali, Istiĥsân and its application to contemporary
issues.(Islamic development bank:1997)p26.
[13] Dr Shahrul Hussain. Unpublished lecture notes taken from lecture on principles of Islamic jurisprudence held on 18/11/2014 at MIHE.
[14] Shaybânî,al-Siyar-ul-kabîr. (Hyderabad: 1937).v1,p270; Hashim Kamali, Istiĥsân and the renewal of Islamic law,(Malaysia, IAIS:n.d), pg6.
[15] Abû Yûsuf, Kitâb al-Kharâj.(Cairo,al-Maţbā’ al-Salafiyya:1972). p182-183; Hashim Kamali, Istiĥsân and the renewal of Islamic law,(Malaysia, IAIS:n.d), pg6,7.
[16] Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development bank:1997)p69.
[17] Ābd al-Āziz al-Bukhâri, Kashf al-Asrâr.(Beirut, Dâr al-Kutub al-ïlmiyyah:1997).vol. 4,pg7; Imran Ahsan khan Niyazee, Islamic jurisprudence.(International institute of Islamic
thought:2002). pg 233,234.
[18] Muŝtafâ Wahba az-Zuhaylì,Usûl-al-Fiqh-al-Islamî.(Dar al-Fikr,Beirut,Lebanon:2001). v2,pg748;Hashim Kamali, Principles of Islamic jurisprudence. (Islamic texts
society:2003). p324.
[19] Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development bank:1997).p69,70.
[20] Qur’ân,39:18.
[21] Qur’ân,39:55.
[22] Qur’ân,2:185.
[23] Aĥmed, quoted by al-Âmidî, al-Iĥkam.(Dâr-al-kutub al-ïlmiyah:1985). v3-4,p391,
[24]Aĥmed, taken from Muĥammed Ibn kathîr, Book of the end-great trials and tribulations. (Darusalam:n.d).p123.
[25] Bukhârî , Ĥadîth 2873.
[26] Ibn Majah, Ĥadîth 2340.

[27] al-Âmidî,al-Iĥkâm,( Dâr-al-kutub al-ïlmiyah:1985). v3-4,p393,394; Hashim Kamali, and its application to contemporary issues.(Islamic development bank:1997).p70.
[28] al-Amidi,al-Ihkam,( Dar-al-kutub al-ilmiyah:1985). v3-4,p393; Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development bank:1997).p70.
[29] Hashim Kamali, Istiĥsân and its application to contemporary issues.(Islamic development bank:1997).p71.
[30] al- Shâfï’î, al-Risâlah.(Cairo, Dâr al-Turâth:1979).p70; al- Shâfï’î, Kitâb al-Umm,(Cairo:1388).v1, p 207; Ahmad Hasan, Analogical reasoning, p419-420,Islamic research
institute.
[31] Ahmad Hasan, Analogocal reasoning in Islamic jurisprudence. (Islamabad,Islamic research institute:1986).p420.
[32] al-Sarakhsî, Usûl al Sarakhsî. (Ed. Abû al-Wafâ al- Afghâni ).(Cairo:1953). v2, p202.
[33]Ahmad Hasan, Analogocal reasoning in Islamic jurisprudence. (Islamic research institute:1986).p422.
[34] H. H. Hassan, An introduction to the study of Islamic law. (Adam publishers & distributors:2007)p179.

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‫‪Page #, Line #‬‬ ‫اﻟﺑﺣث‬

‫‪p.31, line 1‬‬ ‫ﺷروع ﻓﻲ أﺣﻛﺎم اﻟﺑﯾﻊ اﻟﺻﺣﯾﺢ اﻟﻣطﻠﻖ‪ ،‬وﻓﯾﮫ أﺑﺣﺎث ﺛﻼﺛﺔ‬

‫‪p.31, line 1‬‬ ‫اﻟﺑﺣث اﻷول‪ :‬أرﻛﺎن اﻟﺑﯾﻊ وﺻﯾﻐﮫ وأﻟﻔﺎظﮫ‬

‫‪p.32, line 1‬‬ ‫أﻟﻔﺎظ اﻟﺑﯾﻊ‪ :‬ﻛل ﻣﺎ دل ﻋﻠﻰ ﻣﻌﻧﻰ )ﺑﻌت( و)اﺷﺗرﯾت(‬

‫‪p.32, line 4‬‬ ‫اﻟﻘﯾد اﻟﺛﺎﻧﻲ‬

‫‪p.32, line 4‬‬ ‫اﻟﻛل‪ ،‬وھذا ھو اﻟﻘﯾد اﻷول‬

‫‪p.33, line 1‬‬ ‫ﺑﯾﺎن ﻹﺷﺗراط ﻣواﻓﻘﺔ اﻟﻘﺑول اﻹﯾﺟﺎب‬

‫‪p.33, line 1‬‬ ‫اﺣﺗراز ﻣن اﻟﻘﯾد اﻷول‬

‫‪p.33, line 4‬‬ ‫ﺗﻔﺻﯾل ﻟﻠﻘﯾد اﻟﺛﺎﻧﻲ‪) :‬ﻓﻲ اﻟﻣﺟﻠس( وﺑﯾﺎن أن اﻟﻣراد ﺑﮫ ﻣﺟﻠس اﻷﻗوال ﻻ اﻷﺑدان‬

‫‪p.34, line 2‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻧﻲ‪ :‬ﺷراﺋط اﻟﺑﯾﻊ‬

‫‪p.34, line 2‬‬ ‫‪ -۱‬اﻟﻣﻌرﻓﺔ ﺑﺎﻹﺷﺎرة‬

‫‪p.34, line 5‬‬ ‫اﻟﺷرط اﻟﺛﺎﻧﻲ‪ :‬ﻣﻌرﻓﺔ اﻷﺟل‬

‫‪p.34, line 8‬‬ ‫ﻣﺗﺿﻣن ﻟﻠﺻورة اﻷوﻟﻰ واﻟﺛﺎﻧﯾﺔ‪ :‬ﻣﺧﺗﻠﻔﺔ اﻟرواج ﻣﺳﺗوﯾﺔ اﻟﻣﺎﻟﯾﺔ أو ﻻ‬

‫‪p.35, line 1‬‬ ‫اﻟﺻورة اﻟﺛﺎﻟﺛﺔ‪ :‬ﻣﺧﺗﻠﻔﺔ اﻟﻣﺎﻟﯾﺔ ﻣﺳﺗوﯾﺔ اﻟرواج‬

‫‪p.35, line 1‬‬ ‫إﺷﺎرة إﻟﻰ اﻟﻘﯾد اﻟﺛﺎﻧﻲ ﻟﻔﺳﺎد اﻟﺑﯾﻊ‬

‫‪p.35, line 5‬‬ ‫ﺷروع ﻓﻲ ﺑﯾﺎن أﻣﺛﻠﺔ اﻟﺗﺳﻣﯾﺔ واﻹﺷﺎرة‬

‫‪p.36, line 1‬‬ ‫اﻟﻣﻌرﻓﺔ ﺑﺎﻹﺷﺎرة إﻟﻰ ﻣﺎ ﯾﻘدر ﺑﮫ اﻟﻣﺑﯾﻊ‬

‫‪p.36, line 4‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻟث‪ :‬ﻓﻲ اﻟﻔروق اﻟﺛﻼﺛﺔ اﻟﻣزدوﺟﺔ اﻟﻣﺗﻌﻠﻘﺔ ﺑﻘدر اﻟﻣﺑﯾﻊ واﻟﺛﻣن‪ ،‬اﻷول‪ :‬اﻟﻔرق ﺑﯾن‬
‫اﻟﻣﺛﻠﯾﺎت واﻟﻘﯾﻣﯾﺎت‬

‫‪p.36, line 10‬‬ ‫ﻋﻠم اﻟﻔرد اﻷدﻧﻰ وﺟﮭﺎﻟﺔ اﻟﻛل ﻓﻲ اﻟﻘﯾﻣﯾﺎت أي اﻟﻌددﯾﺎت اﻟﻣﺗﻔﺎوﺗﺔ واﻟﻣذروﻋﺎت‬

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‫‪p.37, line 4‬‬ ‫ﻣﺳﺄﻟﺗﺎن ﻣزدوﺟﺗﺎن ﻓﻲ اﻟﻘدر واﻟوﺻف‪ -۱ ،‬وﺟدان اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﻓﯾﻧﺎ ﻻ ﯾﺿره اﻟﺗﺑﻌﯾض‬

‫‪p.37, line 7‬‬ ‫‪ -۲‬وﺟدان اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﻓﯾﻧﺎ ﯾﺿره اﻟﺗﺑﻌﯾض وﯾﺗﻌﯾب ﺑﺎﻟﺗﺷﻘﯾص‬

‫‪p.38, line 1‬‬ ‫ﺑﯾﺎن ارﺗﻔﺎع اﻟوﺻف إﻟﻰ درﺟﺔ اﻷﺻل‬

‫‪p.38, line 6‬‬ ‫اﻟﻔرق اﻟﺛﺎﻟث ﺑﯾن اﻟﻧﺻﯾب اﻟﻣﻌﯾن اﻟذي ھو أﻣر ﺣﺳﻲ واﻟﻧﺻﯾب اﻟﻣﺷﺎع اﻟذي ھو أﻣر ﻋﻘﻠﻲ‬

‫‪p.38, line 6‬‬ ‫ﻣﺳﺄﻟﺗﺎن ﻣزدوﺟﺗﺎن ﻓﻲ اﻟﻧﺻﯾب اﻟﻣﻌﯾن واﻟﺷﺎﺋﻊ‪ -۱ ،‬اﻟﻧﺻﯾب اﻟﻣﻌﯾن‪ ،‬اﻷﻣر اﻟﺣﺳﻲ‬

‫‪p.38, line 7‬‬ ‫‪ -۲‬اﻟﻧﺻﯾب اﻟﻣﺷﺎع‪ ،‬اﻷﻣر اﻟﻌﻘﻠﻲ‬

‫‪p.38, line 10‬‬ ‫اﻟﺗﺗﻣﺔ اﻷوﻟﻰ‪ :‬ﺑﯾﻊ اﻟﺻور ﻋددا وظﮭور اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﺑﻌدد ﺗﺎم‬

‫‪p.39, line 5‬‬ ‫اﻟﺗﺗﻣﺔ اﻟﺛﺎﻧﯾﺔ‪ :‬ﺑﯾﻊ اﻟﺛوب ذراﻋﺎ وظﮭور اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﺑﻌدد ﻣﻛﺳور‬

‫‪p.40, line 6‬‬ ‫ﻓﺻل‬

‫‪p.40, line 6‬‬ ‫ﻓﻲ اﻟﻣﺳﺎﺋل اﻟﺳﻧﺔ‬

‫‪p.40, line 6‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻷوﻟﻰ‪ :‬ﻣﺎ ﯾدﺧل ﻓﻲ اﻟﺑﯾﻊ ﺗﺑﻌﺎ وﻣﺎ ﻻ ﯾدﺧل‪ ،‬وﻟﻛل ﻣﻧﮭﻣﺎ ﻣﺛﺎﻻن‪ ،‬اﻟﻣﺛﺎل اﻷول ﻟﻼﺗﺻﺎل‬
‫اﻟﻘرار‪ :‬اﻟﺑﻧﺎء‬

‫‪p.40, line 6‬‬ ‫اﻟﻘﺎﻋدة اﻷوﻟﻰ‬

‫‪p.41, line 1‬‬ ‫اﻟﻘﺎﻋدة اﻟﺛﺎﻧﯾﺔ‬

‫‪p.41, line 2‬‬ ‫اﻟﻣﺛﺎل اﻷول ﻟﻼﺗﺻﺎل ﻟﻠﻔﺻل‪ :‬اﻟزرع‬

‫‪p.41, line 3‬‬ ‫اﻟﻣﺛﺎل اﻟﺛﺎﻧﻲ ﻟﻼﺗﺻﺎل ﻟﻠﻔﺻل‪ :‬اﻟﺛﻣر‬

‫‪p.42, line 4‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺛﺎﻧﯾﺔ‪ :‬ﻣﺗﻰ ﯾﺟوز ﺑﯾﻊ اﻟﺛﻣرة وﻣﺗﻰ ﻻ ﯾﺟوز‪ -۱ ،‬ﺑﻌد اﻟظﮭور ﻗﺑل اﻟﺗﻧﺎھﻲ‬

‫‪p.42, line 10‬‬ ‫ﺷروع ﻓﻲ اﻟﻣﺳﺎﺋل اﻟﺛﻼﺛﺔ اﻟﺿﻣﻧﯾﺔ‪ ،‬ﻛﻠﮭﺎ ﺛﻧﺎﺋﯾﺔ‬

‫‪p.42, line 10‬‬ ‫‪ -۱‬اﻟﺗرك ﺑﺈذن اﻟﺑﺎﺋﻊ وﺑدون إذﻧﮫ‬

‫‪p.43, line 2‬‬ ‫‪ -۲‬اﻟﻔرق ﺑﯾن اﺳﺗﺋﺟﺎر اﻟﺷﺟر واﻷرض‬

‫‪p.43, line 5‬‬ ‫‪ -۳‬اﻹﺛﻣﺎر ﺑﺛﻣر آﺧر ﻗﺑل اﻟﻘﺑض وﺑﻌده‬

‫‪51‬‬
 ‫ﻛﺗﺎب اﻟﺑﯾوع ‪018 Table of contents / Overview of Topics of‬‬
‫‪p.43, line 8‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺛﺎﻟﺛﺔ‪ :‬ﻣﺎ ﯾﺟوز اﺳﺗﺛﻧﺎؤه ﻣن اﻟﻣﺑﯾﻊ وﻣﺎ ﻻ ﯾﺟوز‬

‫‪p.44, line 4‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟراﺑﻌﺔ‪ :‬ﻣﺗﻰ ﯾﺟوز ﺑﯾﻊ اﻟﻣﺳﺗور ﻓﻲ ﻏﻼﻓﮫ اﻟﺧﻠﻘﻲ وﻣﺗﻰ ﻻ ﯾﺟوز‬

‫‪p. 45, line 6‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺧﺎﻣﺳﺔ‪ :‬ﻣن ﯾﺗﺣﻣل ﻣؤﻧﺔ ﺗﺳﻠﯾم اﻟﻣﺑﯾﻊ واﻟﺛﻣن‪ ،‬اﻷﺻل أن ﻣؤﻧﺔ اﻟﺗﺳﻠﯾم ﻋﻠﻰ ﻣن ﻋﻠﯾﮫ‬
‫اﻟﺗﺳﻠﯾم‬

‫‪p. 45, line 11‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺳﺎدﺳﺔ‪ :‬ﻣن ﯾدﻓﻊ اﻟﻌوض أوﻻ‪ :‬اﻟﺑﺎﺋﻊ أم اﻟﻣﺷﺗري؟‬

‫‪52‬‬
 ‫‪019 types of khiyaar (13) p46‬‬

‫‪P46, haashiah‬‬
‫‪#1‬‬
‫اﻟﺨ�ﺎرات بﺤﺴﺐ ﺗﺮﺗ�ﺐ اﻟﺤﺎﺷ�ﺔ‬

‫ين‬
‫ﻧﻮﻋن‪:‬‬ ‫ﻋ�‬
‫و� ي‬
‫ي‬

‫اﻟ�ع وان ﻟﻢ ت‬
‫�ﺸ�ﻃﻪ اﻟﻌﺎﻗﺪان‬ ‫‪---‬اﻟﻨ�ع اﻟﺬي ﻳثبﺖ بﺤكﻢ ث‬

‫‪ (١‬ﺧ�ﺎر اﻟﻘﺒﻮل ﻟﻠﻘﺎبﻞ‬

‫‪(٢‬ﺧ�ﺎر اﻟﺮﺟ�ع ﻟﻠﻤﻮﺟﺐ‬
‫‪ (٣‬ﺧ�ﺎر ﺗﻔﺮق اﻟﺼﻔﻘﺔ‬
‫‪(٤‬ﺧ�ﺎر ﻛﺸﻒ اﻟﺤﺎل‬
‫‪(٥‬ﺧ�ﺎر اﻟﻐﺮر‬
‫‪(٦‬ﺧ�ﺎر اﻟﺮؤ�ﺔ‬
‫‪(٧‬ﺧ�ﺎر اﻟﻌ�ﺐ‬
‫‪(٨‬ﺧ�ﺎر اﻻﺳﺘﺤﻘﺎق‬
‫‪(٩‬ﺧ�ﺎر اﻟﺨ�ﺎﻧﺔ‬

‫ت‬
‫ﻻﺷ�اط اﻟﻌﺎﻗﺪان‬ ‫‪---‬اﻟﻨ�ع اﻟﺬي ﻳثبﺖ‬

‫‪(١‬ﺧ�ﺎر ش‬
‫اﻟ�ط‬
‫‪(٢‬ﺧ�ﺎر اﻟﻨﻘﺪ‬
‫ين‬
‫اﻟﺘﻌﻴن‬ ‫‪(٣‬ﺧ�ﺎر‬
‫‪(٤‬ﺧ�ﺎر ﻓﻮات اﻟﻮﺻﻒ‬

‫‪53‬‬
‫‪019 types of khiyaar (13) p46‬‬

‫‪…………………………………………………………..‬‬
‫اﻟﺨ�ﺎرات بﺤﺴﺐ ﺗﺮﺗ�ﺐ اﻟ�ﺘﺎب‬
‫‪ (١‬ﺧ�ﺎر اﻟﻘﺒﻮل ﻟﻠﻘﺎبﻞ‬
‫‪ (٢‬ﺧ�ﺎر اﻟﺮﺟ�ع ﻟﻠﻤﻮﺟﺐ‬
‫‪ (٣‬ﺧ�ﺎر ﺗﻔﺮق اﻟﺼﻔﻘﺔ‬
‫‪ (٤‬ﺧ�ﺎر ﻛﺸﻒ اﻟﺤﺎل‬
‫‪ (٥‬ﺧ�ﺎر اﻟﻐﺮر‬
‫‪ (٦‬ﺧ�ﺎر ش‬
‫اﻟ�ط‬
‫‪ (٧‬ﺧ�ﺎر اﻟﻨﻘﺪ‬
‫ين‬
‫اﻟﺘﻌﻴن‬ ‫‪ (٨‬ﺧ�ﺎر‬
‫‪ (٩‬ﺧ�ﺎر ﻓﻮات اﻟﻮﺻﻒ‬

‫‪54‬‬
 ‫)‪020 khiyaarun-naqd daleel AY p48 (from ashraful hidaayah‬‬

‫)‪(p 48 line 2‬‬

‫)‪(Taken from Ashraf ul Hidaya P.69 bottom, and Binaayah, Pg. 498‬‬
‫‪A.H. and M:‬‬
‫)ﺧ�ﺎر اﻟﻨﻘﺪ( ﻣﻠﺤﻖ ‪) is the same as ruling of‬ﻣﻠﺤﻖ بﻪ }ﺧ�ﺎر ش‬
‫اﻟ�ط{( اﺻﻞ ‪Ruling of‬‬
‫‪Two Explanations for AY opinion:‬‬

‫‪#2‬‬ ‫‪#1‬‬
‫ﺛﻼﺛﺔ أ�ﺎم )أي ﻟﺨ�ﺎر اﻟﻨﻘﺪ(‬ ‫ش�ط اﻟﺨ�ﺎر‬ ‫اﻷﺻﻞ‬
‫ض‬ ‫ض‬
‫ر� ﷲ ﻋﻨﻬﻤﺎ‬
‫ﺣﺪ�ﺚ أﺧﺮ‪ :‬اﺑﻦ أن ﻋﻤﺮ ي‬ ‫ر� ﷲ ﻋﻨﻬﻤﺎ‬‫ﻟﺤﺪ�ﺚ اﺑﻦ ﻋﻤﺮ ي‬ ‫اﻷﺛﺮ‬
‫أﻧﻪ بﺎع ﻧﺎﻗﺔ ﻟﻪ‬ ‫}أﻧﻪ أﺟﺎز اﻟﺨ�ﺎر إ� ﺷﻬ��ﻦ{‬
‫اﻟﻤﺸ�ي ﻟﻮ ﻟﻢ ﻳﻨﻘﺪ‬‫ت‬ ‫ﻋ� أن‬ ‫‪p. 32‬‬
‫اﻟﺜﻤﻦ إ� ﺛﻼﺛﺔ أ�ﺎم‬
‫ﻓﻼ ﺑﻴﻊ ﺑيﻨﻬﻤﺎ‬

‫ف ي� اﻟﺰا�ﺪ ﻋ� ﺛﻼﺛﺔ أ�ﺎم‬ ‫ف‬

‫و�ن ﻟﻢ ﻳﻨﻘﺪ اﻟﺜﻤﻦ إ� أر�ﻌﺔ أ�ﺎم‬ ‫ي� ﻫﺬا‬
‫ض‬ ‫ض‬ ‫�‬
‫�ﻘﺘ� ﻣﻄﻠﻘﺎ‬
‫ي‬ ‫اﻟﻘ�ﺎس‬ ‫ﻟﻤﻘﺘ� اﻟﻌﻘﺪ‬ ‫ﻷﺟﻞ ان اﻟﺨ�ﺎر �ﻜﻮن ﺧﻼﻓﺎ‬ ‫اﻟﻘ�ﺎس‬
‫ﻋﺪم ﺟﻮاز ﺧ�ﺎراﻟﻨﻘﺪ‬ ‫ﻓﺎﻟﻘ�ﺎس ﻫﻮ ان اﻟﺨ�ﺎر ﻻ �ﺠﻮز اﻟﺒﺘﺔ‬
‫ﻓﻨﻘﺘ� اﻟﺤكﻢ ﻋ� ﻣﻮرد اﻟﻨﺺ‬
‫ﻓﻼ ﻧﺤكﻢ �‬
‫بﺎ�� ﻣﻦ ﺛﻼﺛﺔ أ�ﺎم‬ ‫وأﺟﺰﻧﺎ اﻟﺨ�ﺎر ﻟﺜﻼﺛﺔ ا�ﺎم‬
‫ﻷﺟﻞ ﺣﺪ�ﺚ ﺣبﺎن ﺑﻦ ﻣﻨﻘﺪ‬
‫ﻓﻔ�ﻤﺎ ﻓﻮق ﺛﻼﺛﺔ أ�ﺎم‬
‫ﻧﻌﻤﻞ ﻋ� اﻟﻘ�ﺎس‬
‫ﻧﺠ� ﺧ�ﺎر اﻟﻨﻘﺪ ﻓ�ﻤﺎ ﻓﻮق ﺛﻼﺛﺔ أ�ﺎم‬‫ﻓﻼ ي ف‬

‫)‪ (from Inaayah, p 498‬ﻣﻌﻨﺎە‪ :‬ﺗﺮﻛﻨﺎ اﻟﻘ�ﺎس ف ي� اﻟﻤﻠﺤﻖ بﻪ‬

‫)وﻫﻮ ث�ط اﻟﺨ�ﺎر( بﺎﺛﺮ إﺑﻦ ﻋﻤﺮ وﻋﻤﻠﻨﺎ بﺎﻟﻘ�ﺎس ف ي�‬
‫اﻟﻤﻠﺤﻖ )وﻫﻮاﻟﺘﻌﻠﻴﻖ ﺑﻨﻘﺪ اﻟﺜﻤﻦ( ﻟﻌﺪم اﻟﻨﺺ ﻓ�ﻪ‬
‫‪These 4 terms are all on line #4 of Hidaaya p.34‬‬

‫?‪ hadith‬ﺷﻬ��ﻦ ‪Ishkaal: why not use‬‬

‫‪Jawab: 1 – it is a personal ijtihad of Ibn Umar radh.‬‬
‫)‪2 – it is not a marfoo’ or mash-hoor hadith (not as strong as first hadith‬‬

‫‪55‬‬
 020 khiyaarun-naqd daleel AY p48 (from ashraful hidaayah)

from al-‘Inaya pg. 515:

‫ف ف‬ ‫ ف‬:‫ﻓﺈن ﻗ�ﻞ‬
‫أئ ﻳﻮﺳﻒ‬
‫بي‬ ‫ﻋﻨﺪ‬ ‫اﻟﺜﻼﺛﺔ‬ �‫ﻋ‬ ‫اﺋﺪ‬
‫ﺰ‬ ‫اﻟ‬ �
‫ي‬ ‫اﻟﺘﻌﻴن‬
‫ي‬ ‫ﺧ�ﺎر‬ ‫�ﺠﻮز‬ ‫ﻻ‬ ‫أن‬ �‫ﻳنب‬
‫ي‬
If it is said, “Khiyar al-Ta’yin for more than three days should not be permissible
according to Imam Abu Yusuf,
‫ف‬
،‫ﻷﻧﻪ أﺧﺬ بﺎﻟﻘ�ﺎس ي� ﻗﻮﻟﻪ إن ﻟﻢ ﻳﻨﻘﺪ اﻟﺜﻤﻦ إ� أر�ﻌﺔ أ�ﺎم ﻓﻼ ﺑﻴﻊ ﺑيﻨﻬﻤﺎ‬
since he takes Qiyas in the case of a person saying that if the Mushtari does not pay
within four days, there is no Bay’ between them,”

‫أﺟ�ﺐ بﺄن ﻗﻮﻟﻪ إن ﻟﻢ ﻳﻨﻘﺪ اﻟﺜﻤﻦ إ� أر�ﻌﺔ أ�ﺎم ﺗﻌﻠﻴﻖ‬

the response will be that his statement, “if the Mushtari does not pay within four days,”
is a taleeq (placing a condition),
‫ﻓﻼ �ﻠﺤﻖ بﺨ�ﺎر ش‬
‫اﻟ�ط‬
so it will not be attached to Khiyar al-Shart.
‫ﻓﻼ �ﻜﻮن اﻷﺛﺮ اﻟﻮارد ف� ﺧ�ﺎر ث‬
،‫اﻟ�ط واردا ﻓ�ﻪ‬ ‫ي‬
So the Hadith addressing Khiyar al-Shart will not address Khiyar al-Naqd;
‫اﻟﺘﻌﻴن ﻓﺈﻧﻪ ﻣﻦ ﺟنﺲ ﺧ�ﺎر ش‬
‫اﻟ�ط‬ ‫يف‬ ‫بﺨﻼف ﺧ�ﺎر‬
contrary to Khiyar al-Ta’yin, because that is in the same category as Khiyar al-Shart,
‫ف‬
‫ﻷن ي� كﻞ ﻣﻨﻬﻤﺎ ﺧ�ﺎرا ي‬
‫بﻐ� ﺣﺮف اﻟﺘﻌﻠﻴﻖ‬
since both of them have Khiyar without a condition

56
 ‫‪021 H15 khiyaar lil baai vs mushtaree ayb-halaak p48-49‬‬

‫‪p 48-49‬‬

‫اﻟﺒﻴﻊ‬
‫اﻟﺤكﻢ‬ ‫ﻋ�ﺐ‪/‬ﻫﻼك‬ ‫واﻟﻘبﺾ ل‪...‬‬ ‫اﻟﺒﻴﻊ‬

‫اﻧﻔﺴﺦ اﻟﺒﻴﻊ‬ ‫ﻋ�ﺐ‬ ‫واﻟﻘبﺾ ﻟﻠبﺎﺋﻊ‬ ‫اﻟﺒﻴﻊ اﻟﺼﺤﻴﺢ اﻟﻤﻄﻠﻖ‬ ‫‪1‬‬

‫ت‬
‫�ء ﻋ� اﻟﻤﺸ�ي‬ ‫ش‬
‫وﻻ ي‬
‫اﻧﻔﺴﺦ اﻟﺒﻴﻊ‬ ‫ﻫﻼك‬ ‫واﻟﻘبﺾ ﻟﻠبﺎﺋﻊ‬ ‫اﻟﺒﻴﻊ اﻟﺼﺤﻴﺢ اﻟﻤﻄﻠﻖ‬ ‫‪2‬‬
‫ت‬
‫�ء ﻋ� اﻟﻤﺸ�ي‬ ‫ش‬
‫وﻻ ي‬
‫ت‬
‫اﻟﻤﺸ�ي اﻟﺜﻤﻦ‬ ‫ﻟﺰم ﻋ�‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي ﻋ�ﺐ‬ ‫واﻟﻘبﺾ‬ ‫اﻟﺒﻴﻊ اﻟﺼﺤﻴﺢ اﻟﻤﻄﻠﻖ‬ ‫‪3‬‬
‫ت‬
‫ﻟﺰم ﻋ� اﻟﻤﺸ�ي اﻟﺜﻤﻦ‬ ‫ت‬
‫واﻟﻘبﺾ ﻟﻠﻤﺸ�ي ﻫﻼك‬ ‫اﻟﺒﻴﻊ اﻟﺼﺤﻴﺢ اﻟﻤﻄﻠﻖ‬ ‫‪4‬‬

‫اﻧﻔﺴﺦ اﻟﺒﻴﻊ‬ ‫ﻋ�ﺐ‬ ‫واﻟﻘبﺾ ﻟﻠبﺎﺋﻊ‬ ‫اﻟﺒﻴﻊ واﻟﺨ�ﺎر ﻟﻠبﺎﺋﻊ‬ ‫‪5‬‬

‫ت‬
‫اﻟﻤﺸ�ي‬ ‫�ء ﻋ�‬ ‫ش‬
‫وﻻ ي‬
‫اﻧﻔﺴﺦ اﻟﺒﻴﻊ‬ ‫ﻫﻼك‬ ‫واﻟﻘبﺾ ﻟﻠبﺎﺋﻊ‬ ‫اﻟﺒﻴﻊ واﻟﺨ�ﺎر ﻟﻠبﺎﺋﻊ‬ ‫‪6‬‬
‫ت‬
‫�ء ﻋ� اﻟﻤﺸ�ي‬ ‫ش‬
‫وﻻ ي‬
‫اﻟﻤﺸ�ي اﻟﻘ�ﻤﺔ‬‫ت‬ ‫ﻟﺰم ﻋ�‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي ﻋ�ﺐ‬ ‫واﻟﻘبﺾ‬ ‫اﻟﺒﻴﻊ واﻟﺨ�ﺎر ﻟﻠبﺎﺋﻊ‬ ‫‪7‬‬
‫ﻻن اﻟﺒﻴﻊ كﺎن ﻣﻮﻗﻮﻓﺎ‬
‫وكﺎن اﻟﻤﺒﻴﻊ ﻣﻘﺒﻮﺿﺎ بﺠﻬﺔ‬
‫اﻟﻌﻘﺪ كﺎﻟﻤﻘﺒﻮض ﻋ� ﺳﻮم‬
‫ش�اء‬
‫اﻟﻤﺸ�ي اﻟﻘ�ﻤﺔ‬ ‫ت‬ ‫ﻟﺰم ﻋ�‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي ﻫﻼك‬ ‫واﻟﻘبﺾ‬ ‫اﻟﺒﻴﻊ واﻟﺨ�ﺎر ﻟﻠبﺎﺋﻊ‬ ‫‪8‬‬
‫ﻻن اﻟﺒﻴﻊ كﺎن ﻣﻮﻗﻮﻓﺎ‬
‫وكﺎن اﻟﻤﺒﻴﻊ ﻣﻘﺒﻮﺿﺎ بﺠﻬﺔ‬
‫اﻟﻌﻘﺪ كﺎﻟﻤﻘﺒﻮض ﻋ� ﺳﻮم‬
‫ش�اء‬
‫ﻻن اﻟﻬﻼك ﻻ ﻳﺘﻌﺮى ﻣﻦ‬
‫ﻣﻘﺪﻣﺔ ﻋ�ﺐ‬
‫اﻧﻔﺴﺦ اﻟﺒﻴﻊ‬ ‫ﻋ�ﺐ‬ ‫واﻟﻘبﺾ ﻟﻠبﺎﺋﻊ‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي‬ ‫اﻟﺒﻴﻊ واﻟﺨ�ﺎر‬ ‫‪9‬‬
‫ت‬
‫�ء ﻋ� اﻟﻤﺸ�ي‬ ‫ش‬
‫وﻻ ي‬
‫اﻧﻔﺴﺦ اﻟﺒﻴﻊ‬ ‫ﻫﻼك‬ ‫واﻟﻘبﺾ ﻟﻠبﺎﺋﻊ‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي‬ ‫‪ 10‬اﻟﺒﻴﻊ واﻟﺨ�ﺎر‬
‫ت‬
‫�ء ﻋ� اﻟﻤﺸ�ي‬ ‫ش‬
‫وﻻ ي‬
‫اﻟﻤﺸ�ي اﻟﺜﻤﻦ‬ ‫ت‬ ‫ﻟﺰم ﻋ�‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي ﻋ�ﺐ‬ ‫واﻟﻘبﺾ‬ ‫ت‬
‫ﻟﻠﻤﺸ�ي‬ ‫‪ 11‬اﻟﺒﻴﻊ واﻟﺨ�ﺎر‬
‫ت‬
‫ﻟﺰم ﻋ� اﻟﻤﺸ�ي اﻟﺜﻤﻦ‬ ‫ت‬
‫واﻟﻘبﺾ ﻟﻠﻤﺸ�ي ﻫﻼك‬ ‫ت‬
‫‪ 12‬اﻟﺒﻴﻊ واﻟﺨ�ﺎر ﻟﻠﻤﺸ�ي‬
‫‪57‬‬
 021 H15 khiyaar lil baai vs mushtaree ayb-halaak p48-49

‫ﺧ�ﺎر ﻟﻠبﺎﺋﻊ‬ ‫ت‬

‫ﻟﻠﻤﺸ�ي‬ ‫ﺧ�ﺎر‬
(‫)ﺿﻤﻨﻪ بﺎﻟﻘ�ﻤﺔ‬ (‫)ﺿﻤﻨﻪ بﺎﻟﺜﻤﻦ‬

1. ‫ﻋ�ﺐ‬/‫ ﻫﻼك‬takes place 1. ‫ﻋ�ﺐ‬/‫ ﻫﻼك‬takes place

2. ‫ ﺧ�ﺎر اﻟبﺎﺋﻊ‬is still present ( �‫ﻻ �ﻤﺘﻨﻊ اﻟﺮد ﻋ‬
‫ت‬
2. ‫ ﺧ�ﺎراﻟﻤﺸ�ي‬is terminated
‫ت‬
‫)اﻟﻤﺸ�ي‬ 3. Thus the ‫ﺑﻴﻊ‬/‫ ﻋﻘﺪ‬is complete
3. Thus the ‫ﺑﻴﻊ‬/‫ ﻋﻘﺪ‬is not complete 4. Thus the ‫ ﺛﻤﻦ‬becomes due
4. Thus it remains pending and ‫ ﻗ�ﻤﺔ‬will
be due
‫ت‬
‫اﻟﻤﺸ�ي ﻻﺟﻞ اﻟﻌ�ﺐ‬ �‫�ﻤﺘﻨﻊ اﻟﺮد ﻋ‬ •
‫ت‬
‫اﻟ�ط ﻟﻠﻤﺸ�ي‬ ‫�ﺴﻘﻂ ﺧ�ﺎر ش‬ •
‫ت‬
(‫ﻟﻠﻤﺸ�ي‬ ‫ﻳﺘﻢ اﻟﺒﻴﻊ )أي ﻳثبﺖ اﻟﻤﻠﻚ‬ •
‫ت‬
‫اﻟﻤﺸ�ي اﻟﺜﻤﻦ‬ �‫�ﺠﺐ ﻋ‬ •

‫ ﺧ�ﺎر‬and ‫ ﺗﻤﺎم اﻟﺒﻴﻊ‬have a relation of ‫ﻣﺎﻧﻊ اﻟﺠﻤﻊ‬.

Both cannot exist at once. Neither can both not exist.
If one exists then automatically the other ceases to exist.
Likewise if one ceases to exist, the other is automatically applied

58
 ‫‪022 nikah vs yameen and ibraa of slave p49-50‬‬
‫‪P 49 nikah vs. yameen masala‬‬
‫‪Sahibayn‬‬ ‫‪A.H.‬‬
‫وﻃﺌﻬﺎ ض ي� ﻣﺪة اﻟﺨ�ﺎر )ﺛيبﺎ كﺎﻧﺖ او بﻜﺮا( دﻻﻟﺔ اﻟﺮﺿﺎء‬ ‫و� ﺛ�ﺐ �ﻜﻮن ﻻﺟﻞ ﺣكﻢ اﻟﻨكﺎح‪،‬‬ ‫ف‬
‫ﺛ�ﺐ وﻃﺌﻬﺎ ي� ﻣﺪة اﻟﺨ�ﺎر ي‬
‫ت‬
‫اﻟﻤﺸ�ي‪،‬‬ ‫ﻣﻦ ﻗبﻞ‬ ‫ين‬
‫اﻟ�ﻤن‬ ‫وﻻ ﻻﺟﻞ ﻣﻠﻚ‬
‫ت‬ ‫ف‬ ‫ت‬
‫اﻟﻤﺸ�ي ي� اﺛﻨﺎء ﻣﺪة اﻟﺨ�ﺎر ﻟﻢ �ﻤﻠ�ﻬﺎ‬ ‫ﻷن‬
‫واﻻﺟﺎزة ﻣﻦ ﻗبﻞ اﻟﻤﺸ�ي �ﺴﻘﻂ اﻟﺨ�ﺎر‪،‬‬
‫ﻓ�ﻤﻠ�ﻬﺎ‪ ،‬و�ﺎﻟﻤﻠﻚ �ﻔﺴﺪ اﻟﻨكﺎح‬

‫وﻃﺌﻬﺎ ض ي� ﻣﺪة اﻟﺨ�ﺎر )ﺛيبﺎ كﺎﻧﺖ او بﻜﺮا( دﻻﻟﺔ اﻟﺮﺿﺎء‬ ‫بﻜﺮ ﻓﺎن كﺎﻧﺖ بﻜﺮا �ﻔﺴﺪ اﻟﻨكﺎح بﺎﻟﻮطء‪،‬‬
‫ت‬
‫اﻟﻤﺸ�ي‪،‬‬ ‫ﻣﻦ ﻗبﻞ‬ ‫ﻻن اﻟﻮطء ﻳﻨﻘﺼﻬﺎ )أي �ﻌﻴﺒﻬﺎ( و�ﺠﻌﻞ ﻋﻴبﺎ ﻓﻴﻬﺎ‬
‫ت‬
‫واﻻﺟﺎزة ﻣﻦ ﻗبﻞ اﻟﻤﺸ�ي �ﺴﻘﻂ اﻟﺨ�ﺎر‪،‬‬ ‫اﻟﻤﺸ�ي ﺻﺎر ﻣﻤﺘﻨﻌﺎ ﻻﻧﻬﺎ ﻟ�ﺴﺖ كﻤﺎ كﺎﻧﺖ‬‫ت‬ ‫ﻓﺎﻟﺮد ﻋ�‬
‫ﻓ�ﻤﻠ�ﻬﺎ‪ ،‬و�ﺎﻟﻤﻠﻚ �ﻔﺴﺪ اﻟﻨكﺎح‬ ‫ﺗﻐ�ت(‬‫ﻋﻨﺪ اﻟﻌﻘﺪ )بﻞ ي‬
‫ش‬ ‫ف‬
‫اﻟﻤﺸ�ي اﻟﻨﻘﺺ ي� اﻟﻤﺒﻴﻊ �ﺴﻘﻂ ﺧ�ﺎر اﻟ�ط‬ ‫ت‬ ‫و��ﺠﺎد‬
‫ت‬
‫ﻟﻠﻤﺸ�ي‪ ،‬ﻓﺘﻢ اﻟﺒﻴﻊ‬
‫يف‬
‫اﻟ�ﻤن �ﻔﺴﺪ‬ ‫ﻓﺼﺎرت اﻣﺔ ﻟﻪ‪ ،‬وﻓﺴﺪ اﻟﻨكﺎح ﻻن ﻣﻠﻚ‬
‫اﻟﻨكﺎح‬

‫‪Basheer owns Saalihah. Saalihah is married to Muneer‬‬

‫‪Muneer decides to buy Saalihah from Basheer:‬‬

‫‪Sahibayn:‬‬
‫‪wati + milk-yameen ---> this is considered to be ijazah from side of Muneer (i.e. khiyar‬‬
‫)‪drops‬‬

‫‪Abu Hanifah:‬‬
‫‪wati + nikah ---> this is considered NOT to be ijazah from side of Muneer (i.e. khiyar does‬‬
‫)‪NOT drop‬‬

‫‪…………………………………………………………………………….‬‬

‫‪59‬‬
 022 nikah vs yameen and ibraa of slave p49-50

P 50 ibraa of slave masala

-Sylvester owned book -Sylvester never owned book

-$10 is due on Sylvester -$10 was never due on Sylvester
-Sylvester rejects $10
-this is like giving away $10 for free -Thus, Sylvester’s rejecting ibraa is not
(tabarru’) considered as giving the $10 away for
free
-Sylvester is not allowed to do this
-Sylvester is allowed to do this

60
 022 nikah vs yameen and ibraa of slave p49-50

(Athmaarul-Hidaayah, p 96) -- Ibraa masalah

ibraa No ibraa
Sahibayn--HUKM: Sylvester’s khiyar is BAATIL Sahibayn-- HUKM: Sylvester’s khiyar REMAINS
i.e. he will not be allowed to exercise his khiyar
because returning the book by Sylvester to Basheer
will be considered tabarru’ from Sylvester, 1-After ijab/qabool,
which is NOT permitted for Sylvester to do. Sylvester became malik (owner) of book,
Thus, $10 is supposed to be due on Sylvester to give to Basheer
1-After ijab/qabool, Sylvester becomes malik (owner) of book,
Thus, $10 is supposed to be due on Sylvester to give to Basheer but it 2-Basheer does NOT do ibraa, thus Sylvester still owes $10 to Basheer and
becomes as if Basheer gave a gift (hibah) to Sylvester Sylvester becomes owner of the book in exchange for iwaz.

2-Basheer does ibraa, thus Sylvester now owes nothing to Basheer and 3-If we permit Sylvester to return the book to Basheer,
Sylvester becomes owner of the book for free. -it is o.k.
Because this will NOT entail tabarru’ from Sylvester
3-If we permit Sylvester to use his khiyar in order to return the book to Because tabarru’ is tamleek without iwaz
Basheer, And here, if Sylvester uses his khiyar, Sylvester will be getting $10 as iwaz
this is considered that Sylvester is giving book that he owns away from Basheer
without any iwaz --this is jaaiz
-i.e. Sylvester is doing tabarru’
-but, Sylvester is not allowed to do tabarru’ 4-HUKM: Sylvester’s khiyar REMAINS,
-Because whatever Sylvester owns belongs to his master Sylvester CAN return book during muddat if Sylvester wants,
Nawaz, Or Sylvester can keep the book and pay $10 to Basheer
-and Sylvester does not have authority to give away Nawaz’s
things as tabarru’

4-HUKM: Sylvester’s khiyar is BAATIL (nullified), & hence, Sylvester

must keep book
And Sylvester will keep book for free because of
Basheer’s ibraa
A.H.-- HUKM: Sylvester’s khiyar REMAINS A.H.-- HUKM: Sylvester’s khiyar REMAINS
(returning the book by Sylvester to Basheer
will be considered imtinaa’ linafsihi ‘anit-tamalluk, 1-After ijab/qabool,
which IS permitted for Sylvester to do.) Sylvester never becomes malik (owner) of book,
but $10 was supposed to be due on Sylvester to give to Basheer
1-After ijab/qabool, Sylvester never became malik (owner) of book, (if Sylvester decides to keep book by dropping khiyar)
but $10 will be due on Sylvester to give to Basheer
(if Sylvester eventually decides to keep book by dropping khiyar) 2-Basheer does NOT do ibraa,

2-Basheer does ibraa, (note: but this ibraa is not completely valid, 3- Thus, if Sylvester decides NOT to use his khiyar (i.e. Sylvester keeps the
because the $10 was not due yet on Sylvester; why: because Sylvester book)
never became owner yet) Sylvester will owe $10 to Basheer for the book

3-If we permit Sylvester to return the book to Basheer, 4-But if Sylvester decides to use his khiyar
-it is o.k. by returning book during muddat,
because this is considered that Sylvester is doing imtinaa’ linafsih of Sylvester will return the book and get $10 in exchange (iwaz)
the book. -i.e. since Sylvester will get an iwaz of $10,
which is allowed Sylvester is NOT doing tabarru’,
-i.e. Sylvester is NOT doing tabarru’,
because tabarru’ is tamleek without iwaz Thus, it is jaaiz for Sylvester both options:
Since Sylvester never became owner of the book, he is NOT to use his khiyar
doing tamleek or
to saqit his khiyar
5-HUKM: Sylvester’s khiyar REMAINS,
Sylvester CAN return book during muddat if Sylvester wants,

(6-If Sylvester wants he can KEEP book by giving ijaazat or letting

muddat pass; if he does, now Sylvester will now become owner.)

61
‫‪023 five things that nullify khiyarush shart p50-51,54‬‬

‫‪5 things which nullify‬‬

‫ﺧﯾﺎر اﻟﺷرط‬

‫اﻟﺻرﯾﺣﻲ‪:‬‬
‫‪ .1‬اﻟﻘول )‪(page. 50‬‬

‫اﻟﺳﻛوﺗﻲ‪:‬‬
‫‪ .2‬ﻣﺿﻲ اﻟﻣدة )‪(page. 51‬‬
‫‪ .3‬ﻣوت ﻣن ﻟﮫ اﻟﺧﯾﺎر )‪(page. 51‬‬
‫‪ .4‬ﺻﯾرورة اﻟﻣﺑﯾﻊ ﺑﺣﺎل ﻻ ﯾﻣﻛن ﻣﻌﮫ اﻟﻔﺳﺦ )‪(page. 54‬‬
‫ﺗﻌﯾب اﻟﻣﺑﯾﻊ او ھﻼك اﻟﻣﺑﯾﻊ ‪Ex:‬‬
‫‪ .5‬ﻛل ﺗﺻرف ﻻ ﯾﺣل أو ﻻ ﯾﻧﻔذ إﻻ ﻓﻲ اﻟﻣﻠك )‪(page. 54‬‬

‫‪62‬‬
 ‫‪024 four soorats tafseeluth thaman tayeenul mabee p52-3‬‬

‫اﻟﺣﻛم‬

‫اﻟﺑﯾﻊ‬ ‫ﺟﮭﺎﻟﺔ‬ ‫ﺟﮭﺎﻟﺔ‬ ‫ﻋدم‬ ‫ﻋدم‬

‫ﻓﺎﺳد‬ ‫اﻟﻣﺑﻊ‬ ‫اﻟﺛﻣن‬ ‫ﺗﻌﯾﯾن اﻟﻣﺑﻊ‬ ‫ﺗﻔﺻﯾل اﻟﺛﻣن‬ ‫اﻟوﺟﮫ اﻷول‬
‫‪x‬‬ ‫‪x‬‬ ‫‪x‬‬ ‫‪x‬‬ ‫‪#1‬‬

‫اﻟﺑﯾﻊ‬ ‫ﻋدم‬ ‫ﻋدم‬

‫ﺻﺣﯾﺢ‬ ‫ﺟﮭﺎﻟﺔ اﻟﻣﺑﻊ‬ ‫ﺟﮭﺎﻟﺔ اﻟﺛﻣن‬ ‫ﺗﻌﯾﯾن اﻟﻣﺑﻊ‬ ‫ﺗﻔﺻﯾل اﻟﺛﻣن‬ ‫اﻟوﺟﮫ‬
‫✓‬ ‫✓‬ ‫✓‬ ‫✓‬ ‫‪#2‬‬
‫اﻟﺑﯾﻊ‬ ‫ﻋدم‬ ‫ﻋدم‬
‫ﻓﺎﺳد‬ ‫ﺟﮭﺎﻟﺔ اﻟﻣﺑﻊ‬ ‫ﺟﮭﺎﻟﺔ اﻟﺛﻣن‬ ‫ﺗﻌﯾﯾن اﻟﻣﺑﻊ‬ ‫ﺗﻔﺻﯾل اﻟﺛﻣن‬ ‫اﻟوﺟﮫ‬
‫‪x‬‬ ‫✓‬ ‫‪x‬‬ ‫✓‬ ‫‪#3‬‬
‫اﻟﺑﯾﻊ‬ ‫ﻋدم‬ ‫ﺟﮭﺎﻟﺔ‬ ‫ﻋدم‬
‫ﻓﺎﺳد‬ ‫ﺟﮭﺎﻟﺔ اﻟﻣﺑﻊ‬ ‫اﻟﺛﻣن‬ ‫ﺗﻌﯾﯾن اﻟﻣﺑﻊ‬ ‫ﺗﻔﺻﯾل اﻟﺛﻣن‬ ‫اﻟوﺟﮫ‬
‫✓‬ ‫‪x‬‬ ‫✓‬ ‫‪x‬‬ ‫‪#4‬‬

‫‪63‬‬
‫‪025 Ten Mabaahith fee Khiyaarish shart p55‬‬

‫اﻟﻣﺑﺎﺣث ﻓﻲ ﺧﯾﺎر اﻟﺷرط )‪(۱۰‬‬

‫وﺻف اﻟﺧﯾﺎر)‪(page. 46‬‬ ‫‪1.‬‬

‫ﻣن ﻟﮫ اﻟﺧﯾﺎر)‪(page. 46‬‬ ‫‪2.‬‬

‫ﻣدة اﻟﺧﯾﺎر)‪(page. 46‬‬ ‫‪3.‬‬

‫ﺣﻛم اﻟﺧﯾﺎر)‪(page. 48‬‬ ‫‪4.‬‬

‫ﻣﺎ ﯾﺑطل ﺑﮫ اﻟﺧﯾﺎر)‪(page. 50‬‬ ‫‪5.‬‬

‫اﻻﺳﺗﻧﺎﺑﺔ ﻓﻲ ﺷرط اﻟﺧﯾﺎر)‪(page. 51‬‬ ‫‪6.‬‬

‫ﺟﮭﺎﻟﺔ ﻣﺎ ﻓﯾﮫ اﻟﺧﯾﺎر)‪(page. 52‬‬ ‫‪7.‬‬

‫ﺧﯾﺎر اﻟﺗﻌﯾﯾن )‪(page. 53‬‬ ‫‪8.‬‬

‫ﺗﻌدد ﻣن ﻟﮫ اﻟﺧﯾﺎر)‪(page. 55‬‬ ‫‪9.‬‬

‫ﺧﯾﺎر ﻓوات اﻟوﺻف اﻟﻣرﻏوب ﻓﯾﮫ )‪(page. 55‬‬ ‫‪10.‬‬

‫‪64‬‬
 026 p 55 line 5-6 dharar zaaid 2 people khiyarush-shart

ٍ ‫وﻓ�ﻪ إﻟﺰام ض� �ر ز‬
‫اﺋﺪ‬

-Basheer sells a bike to Muneer and Nawaz together and BOTH Muneer and Nawaz have khiyarush-
shart together.

-Muneer decides to exercise his khiyarush-shart by himself (without Nawaz)

-Sahibayn: Nawaz will have his own khiyar

-because if Nawaz does not get his own khiyar

then this will entail: (�‫ﻣﻨ‬

‫إبﻄﺎل ﺣﻘﻪ ﻣﻦ ﻗبﻞ ﺻﺎﺣبﻪ )أي ﻣﻦ ﻗبﻞ ي‬

-Abu Hanifah: Nawaz will NOT get his own khiyar

-because if Nawaz is allowed to exercise his khiyar in this scenario

‫�ﺸ� ﻣﻌﻴبﺎ بﻌ�ﺐ ش‬
this will entail: ‫اﻟ�ﻛﺔ‬ ‫رد اﻟﻤﺒﻴﻊ إ� ي‬

-If we take Sahibayn's opinion, there is ‫ ض�ر‬on Basheer.

-If we take Abu Hanifah's opinion, there is ‫ ض�ر‬on Nawaz.

-There exists ‫ ض�ر‬in BOTH scenarios, but we give preference to Abu Hanifah's opinion because the ‫ض�ر‬
on Nawaz is worse (‫اﺋﺪ‬ ‫ ض‬compared to the ‫ ض�ر‬on Basheer…why?
ٍ ‫)� �ر ز‬
- the ‫ ض�ر‬on Nawaz is worse because the ‫ ض�ر‬on Basheer is due to ‫ ﻟﻌﺠﺰە ﻋﻦ إ�ﺠﺎد ش�ط اﻟﺮد‬and is “his own
fault”

--i.e. Due to his (Nawaz’s) own incapability of fulfilling the shart of radd this ‫ ض�ر‬is on Nawaz, because
Nawaz himself was incapable of convincing his partner Muneer.

65
 027 Two types of retractable transactions p 57

2 types of ‫ﺗﺻرﻓﺎت‬:

TYPE 1: Non-retractable ‫ﺗﺻرﻓﺎت‬:

Non-retractable ‫ ﺗﺻرﻓﺎت‬is of 2 types:

1a. those ‫ ﺗﺻرﻓﺎت‬that can never be undone

examples: ‫ اﻋﺗﺎق‬-‫ﺗدﺑﯾر‬
1b. those ‫ ﺗﺻرﻓﺎت‬that involve ‫ﺣﻖ اﻟﻐﯾر‬
examples: ‫ ﺑﯾﻊ ﻣطﻠﻖ‬- ‫ رھن‬- ‫اﺟﺎرة‬

HUKM of type 1a & 1b:

these non-retractable ‫ ﺗﺻرﻓﺎت‬always nullify/drop ‫ﺧﯾﺎر اﻟرؤﯾﺔ‬
before as well as after seeing
(because these transactions are always binding, thus their being
binding necessitates that the item mabee cannot be returned to
original baai)

Hukm of type 1a, 1b before ru’yah (seeing) Hukm of type 1a, 1b after ru’yah (seeing)
Khiyar-ru’yah drops** Khiyar-ru’yah drops

………………………………………………………………………..

66
 027 Two types of retractable transactions p 57

TYPE 2: Retractable ‫ ﺗﺻرﻓﺎت‬and do not involve ‫ إﺑطﺎل ﺣﻖ اﻟﻐﯾر‬:

Retractable transactions showing ‫– دﻻﻟﺔ اﻟرﺿﺎء‬
Examples:
(‫ ﺑﯾﻊ ﺑﺧﯾﺎر اﻟﺷرط ﻟﻠﻣﺷﺗري اﻷول )أي اﻟﺑﺎﯾﻊ اﻟﺛﺎﻧﻲ‬- ‫ھﺑﺔ ﺑﻐﯾر اﻟﺗﺳﻠﯾم – ﻣﺳﺎوﻣﺔ‬
HUKM of type 2: These retractable ‫ ﺗﺻرﻓﺎت‬that show ‫دﻻﻟﺔ اﻟرﺿﺎء‬
nullify/drop ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬after seeing only,
but these ‫ ﺗﺻرﻓﺎت‬do NOT nullify/drop ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬before seeing
i.e. ‫ﻓﻼ ﯾﻌﺗﺑر ﻗوﻟﮫ رﺿﯾت ﻗﺑل رؤﯾﺗﮫ‬

Hukm of type 2 before ru’yah (seeing) Hukm of type 2 after ru’yah (seeing)
Khiyar-ru’yah DOES NOT drop Khiyar-ru’yah drops

Remember:
Even ‫ ﺻرﯾﺢ اﻟرﺿﺎء‬without seeing DOES NOT drop khiyar-ru’yah,
Thus even more so, actions with ‫ دﻻﻟﺔ اﻟرﺿﺎء‬without seeing DO NOT drop khiyar-
ru’yah

……………………………………………….
**Ishkaal:

Line 13 of hashia p. 57
The hukm of type 1a, 1b goes against naqli daleel that khiyar drops only after
ru’yah (seeing)

Jawab:

We do amal on the hadeeth in only those scenarios where it is mumkin to do amal

on the hadeeth.
As for types 1a, 1b, these scenarios are such that
for these transactions to be valid,
It is min dharuraati sihatihaa that the khiyarur-ru’yah must drop
--for these transactions to be valid it entails/necessitates that the that the khiyarur-
ru’yah must drop
--it is not possible (mahaal) that the transactions are valid unless the khiyar drops
albeit without seeing

67
 ‫‪028 al-mubtilaat (4) likhiyaarir-ruyah‬‬

‫اﻟﻤبﻄﻼت ﻟﺨ�ﺎر اﻟﺮؤ�ﺔ‬

‫‪#1‬‬ ‫‪Pg. 56 line 3‬‬ ‫اﻟﺮﺿﺎ بﻌﺪ اﻟﺮؤ�ﺔ‬

‫‪#2‬‬ ‫‪Pg. 57 line 5‬‬ ‫ﱡ‬

‫اﻟﺘﻌ�ﺐ‬

‫‪#3‬‬ ‫““‬ ‫ﱡ‬

‫اﻟﺘ�ف‬

‫‪#4‬‬ ‫‪Pg. 57 line 9‬‬ ‫ﻌﺮﻓﺔ ﻟﻠﻤﻘﺼﻮد‬ ‫اﻟﺮؤ�ﺔ ُ‬

‫اﻟﻤ ﱢ‬

‫‪68‬‬
 029 WAKEEL RASOOL p 58-59

TAMHEED:
WHEN MABEE’ IS SEEN AT TIME OF QABZ,
THEN →‫ ﺧﯾﺎراﻟرؤﯾﺔ‬DROPS,
THEN → SAFAQAH BECOMES TAAMMAH,
THEN → QABZ TAAM HAPPENS

WHEN MABEE’ IS NOT SEEN AT TIME OF QABZ,

THEN → ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬EXISTS,
THEN → SAFAQAH REMAINS NAAQISAH,
THEN → QABZ NAAQIS HAPPENS

69
 029 WAKEEL RASOOL p 58-59
from Ashraf al-Hidaya (p. 105, last paragraph)

If ‫ ﺻﻔﻘﺔ‬is ‫ﺗﺎﻣﺔ‬, then ‫ ﻗﺑض‬is also ‫ﺗﺎم‬.

If ‫ ﺻﻔﻘﺔ‬is ‫ﻧﺎﻗﺻﺔ‬, then ‫ ﻗﺑض‬is also ‫ﻧﺎﻗص‬.
‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬prevents ‫ ﺻﻔﻘﺔ‬from being ‫ﺗﺎﻣﺔ‬.
i.e. the existence of ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬cannot occur with ‫ﺻﻔﻘﺔ ﺗﺎﻣﺔ‬.
When ‫ ﻣﺷﺗري‬sees ‫ﻣﺑﯾﻊ‬:
• ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬drops for ‫ﻣﺷﺗري‬
• ‫ ﺻﻔﻘﺔ‬becomes ‫ﺗﺎﻣﺔ‬
• ‫ ﻗﺑض‬also becomes ‫ﺗﺎم‬
When ‫ ﻣﺷﺗري‬does not see ‫ﻣﺑﯾﻊ‬:
• ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬does not drop for ‫ﻣﺷﺗري‬
• ‫ ﺻﻔﻘﺔ‬is ‫ﻧﺎﻗﺻﺔ‬
• ‫ ﻗﺑض‬is also ‫ﻧﺎﻗص‬
Imam Abu Hanifa’s ‫دﻟﯾل‬:
• ‫ وﻛﯾل‬is authorized to do both types of ‫ﻗﺑض‬
• ‫ وﻛﯾل‬and ‫ﻣﺷﺗري‬/‫ ﻣوﻛل‬are in the same ‫ﺣﻛم‬
• The seeing of the ‫ وﻛﯾل‬is like the seeing of the ‫ﻣﺷﺗري‬/‫ﻣوﻛل‬
• Thus, just as the ‫ﻣﺷﺗري‬/‫’ﻣوﻛل‬s ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬drops if the ‫ﻣﺷﺗري‬/‫ ﻣوﻛل‬sees the ‫ﻣﺑﯾﻊ‬
o The ‫ﻣﺷﺗري‬/‫’ﻣوﻛل‬s ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬will also drop if the ‫ وﻛﯾل‬sees the ‫ﻣﺑﯾﻊ‬
• i.e. The ‫ﻣﺷﺗري‬/‫ ﻣوﻛل‬and the ‫ وﻛﯾل‬are the same person

(p. 106)
‫ ﺧﯾﺎر اﻟﻌﯾب‬and ‫ ﺻﻔﻘﺔ ﺗﺎﻣﺔ‬can exist together.
‫ ﺧﯾﺎر اﻟﻌﯾب‬and ‫ ﻗﺑض ﺗﺎم‬can exist together.
…………………………………………………………………………………………

70
 029 WAKEEL RASOOL p 58-59
SAAHIBAYN:
WAKEEL ≠ MUWAKKIL/MUSTHAREE
RASOOL ≠ MUWAKKIL/MUSTHAREE

Wakeel and Muwakkil/Mushtaree are “separate”

in terms of keeping ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬and in dropping it.
i.e. by the wakeel dropping or keeping ‫ﺧﯾﺎراﻟرؤﯾﺔ‬
this has no effect on the ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬of the Muwakkil/Mushtaree

Daleel:
‫ ﺧﯾﺎراﻟرؤﯾﺔ‬is comparable to:
1. ‫ﺧﯾﺎر اﻟﻌﯾب‬
2. ‫ﺧﯾﺎر اﻟﺷرط‬
3. ‫اﺳﻘﺎط ﺧﯾﺎر اﻟرؤﯾﺔ ﻗﺻدا ﻣن اﻟوﻛﯾل‬

71
 029 WAKEEL RASOOL p 58-59
Imam Abu Hanifah:
WAKEEL = MUWAKKIL/MUSTHAREE
RASOOL ≠ MUWAKKIL/MUSTHAREE

If the wakeel uses or drops ‫ﺧﯾﺎراﻟرؤﯾﺔ‬

then the Muwakkil/Mushtaree cannot “undo” it

Jawaab to Daleel of Saahibayn:

‫ ﺧﯾﺎراﻟرؤﯾﺔ‬is not like ‫ﺧﯾﺎر اﻟﻌﯾب‬
‫ ﺧﯾﺎراﻟرؤﯾﺔ‬is not like ‫ﺧﯾﺎراﻟﺷرط‬
‫ ﺧﯾﺎراﻟرؤﯾﺔ‬is not like ‫اﺳﻘﺎط ﺧﯾﺎراﻟرؤﯾﺔ ﻗﺻدا‬

(hukmul bay’ = transfer of milk from baai’ to mustharee)

‫ ﺧﯾﺎراﻟﺷرط‬YAMNAU’ IBTIDAA-A HUKMIL BAY’

‫ ﺧﯾﺎراﻟرؤﯾﺔ‬YAMNAU’ TAMAAM HUKMIL BAY’
‫ ﺧﯾﺎراﻟﻌﯾب‬YAMNAU’ LUZOOMA HUKMIL BAY’

THUS,
‫‘ ﺧﯾﺎراﻟﺷرط‬INTERFERES’ IN THE AQAD EARLIER THAN ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬,
AND ‫‘ ﺧﯾﺎراﻟرؤﯾﺔ‬INTERFERES EARLIER IN THE AQAD THAN ‫ﺧﯾﺎراﻟﻌﯾب‬

There are many differences between ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬and ‫ﺧﯾﺎراﻟﻌﯾب‬

thus, to do ‫ ﻗﯾﺎس‬of (and compare) ‫ ﺧﯾﺎراﻟرؤﯾﺔ‬on ‫ ﺧﯾﺎراﻟﻌﯾب‬is incorrect.

72
 029 WAKEEL RASOOL p 58-59

JAWAAB TO MAQEES ALAYH (#3) ‫اﺳﻘﺎط ﺧﯾﺎراﻟرؤﯾﺔ ﻗﺻدا‬

AFTER WAKEEL DOES QABZ NAAQIS, THE WAKEEL IS NO LONGER WAKEEL
ANYMORE,
BUT RATHER HE IS EX-WAKEEL; HE IS AN AJNABI.
THUS, FOR HIM TO DROP THE KHIYARUR-RUYAH DOES NOT EFFECT KHIYARUR-
RUYAH OF MUWAKKIL/MUSHTAREE.

JAWAAB TO MAQEES ALAYH (#1) ‫ﺧﯾﺎر اﻟﻌﯾب‬

‫ ﺧﯾﺎر اﻟﻌﯾب‬BEING PRESENT DOES NOT PREVENT SAFAQAH FROM BEING TAAMMAH,
I.E. SAFAQAH IS TAAMMAH, EVEN WITH ‫ ﺧﯾﺎر اﻟﻌﯾب‬PRESENT.
SAFAQAH IS TAAMMAH, AND QABZ IS ALSO TAAM.
ON THE CONTRARY,
WITH THE PRESENCE OF ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬SAFAQAH IS NOT TAAMMAH.
THUS, ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬AND ‫ﺧﯾﺎر اﻟﻌﯾب‬ ARE 2 DIFFERENT ISSUES,
AND YOU CANNOT COMPARE ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬TO ‫ﺧﯾﺎر اﻟﻌﯾب‬

P:63, line 1
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ EXISTS ONLY WITH BUT DOES NOT EXIST WITH
QABZ NAAQIS/SAFAQA NAAQISAH QABZ TAAM/SAFAQAH
TAAMMAH
‫ﺧﯾﺎراﻟﺷرط‬ EXISTS WITH BUT DOES NOT EXIST WITH
QABZ NAAQIS/SAFAQA NAAQISAH QABZ TAAM/SAFAQAH
TAAMMAH
‫ﺧﯾﺎراﻟﻌﯾب‬ EXISTS WITH AND ALSO EXISTS WITH
QABZ NAAQIS/SAFAQA NAAQISAH QABZ TAAM/SAFAQAH
TAAMMAH

73
 029 WAKEEL RASOOL p 58-59
JAWAAB TO MAQEES ALAYH (#2) ‫ﺧﯾﺎر اﻟﺷرط‬ (TAKEN FROM ASHRAFUL HIDAAYAH P.
106 MIDDLE)
--THIS IS A MUKHTALAF FEE-HI MASALA.
ILZAAMI JAWAAB:
Imam A.H. believes that if wakeel does qabz by seeing,
khiyarush-shart drops for wakeel,
and also drops for muwakkil/mustharee.
While,
Sahibayn believe that if wakeel does qabz by seeing,
khiyarush-shart drops for wakeel
But does not drop for muwakkil/mustharee.
Thus,
For sahibayn to argue against A.H. that khiyarur-ruyah does not drop for muwakkil/mushtaree
Because khiyarur-ruyah resembles khiyarush-shart (which does not drop for
muwakkil/mushtaree)--
Is not a valid argument from the side of Sahibayn against A.H.
Because, according to A.H., khiyarush-shart does indeed drop for muwakkil/mushtaree.

A.H.:
If mushtaree-bil-qabz sees mabee:
Khiyarur-ruyah Drops for wakeel And also drops for
muwakkil/mushtaree
Khiyarush-shart Drops for wakeel And also drops for
muwakkil/mushtaree

Sahibayn:
If mushtaree-bil-qabz sees mabee:
Khiyarur-ruyah Drops for wakeel But does not drop for
muwakkil/mushtaree
Khiyarush-shart Drops for wakeel But does not drop for
muwakkil/mushtaree

74
 029 WAKEEL RASOOL p 58-59

TASLEEMI JAWAAB:
EVEN IF IT IS ASSUMED THAT ACCORDING TO IMAM A.H. ‫ ﺧﯾﺎر اﻟﺷرط‬DOES NOT DROP
FOR MUWAKKIL/MUSHTAREE WITH SEEING,
THEN REMEMBER THAT WAKEEL IS NAAIB AND QAAIM-MAQAAM OF
MUWAKKIL/MUSHTAREE.
IF THE MUWAKKIL/MUSHTAREE HIMSELF WERE TO DO QABZ WHILE SEEING,
‫ ﺧﯾﺎر اﻟﺷرط‬WOULD NOT DROP.
THUS, IF WAKEEL OF MUWAKKIL/MUSHTAREE HIMSELF DOES QABZ WHILE SEEING,
‫ ﺧﯾﺎر اﻟﺷرط‬OF MUWAKKIL/MUSHTAREE WOULD ALSO NOT DROP.
I.E. THE REASON ‫ ﺧﯾﺎر اﻟﺷرط‬DOES NOT DROP IS NOT THAT ‫ ﺧﯾﺎر اﻟﺷرط & ﺧﯾﺎر اﻟرؤﯾﺔ‬ARE
SIMILAR,
BUT RATHER THE REASON IS SOME OTHER ISSUE;
THUS, TO COMPARE ‫ ﺧﯾﺎر اﻟرؤﯾﺔ‬WITH ‫ ﺧﯾﺎر اﻟﺷرط‬IS NOT A VALID COMPARISON.

WHY DOES ‫ ﺧﯾﺎراﻟﺷرط‬NOT DROP WITH SEEING?

ANSWER: THE PURPOSE OF ‫ ﺧﯾﺎراﻟﺷرط‬CAN ONLY BE FULFILLED IF ‫ ﺧﯾﺎراﻟﺷرط‬DOES NOT
DROP WITH SEEING.
IF WE DROP ‫ ﺧﯾﺎراﻟﺷرط‬WITH SEEING, THEN THE MUSHTAREE WILL NEVER BE ABLE TO
DETERMINE IF THE DEAL HE MADE WAS GOOD OR BAD FOR HIM.
MUSHTAREE CAN ONLY DETERMINE HOW THE DEAL WAS FOR HIM, IF HE IS ALLOWED
TO SEE THE MABEE’ AND THEN BE ALLOWED TO RETURN MABEE’ USING HIS RIGHT
OF ‫ﺧﯾﺎراﻟﺷرط‬

75
 030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs safaqah)

p. 61
• Tafreequs-safaqah is haram before tamamus-safaqah,

because of hadeeth: “Nabi ‫ ﷺ‬prohibited from tafreequs safaqah. (al-

Kifaayah)
• But, tafreequs-safaqah is jaaiz after tamamus-safaqah.
……………………………………………………………….……………………..

 Tamaamus-safaqah occurs
1-with tamaamur-radhaa
&
2-with qabdh
 But, tamaamur-radhaa cannot exist before ru’yah (seeing),
i.e. tamaamur-radhaa cannot exist along with khiyarur-ru’yah
 Nor can tamaamur-radhaa exist along with khiyarush-shart.

……………………………………………………………….……………………..

As long as khiyar-ru’yah exists, safaqah is NOT taammah.

i.e. in BOTH conditions safaqah is NOT taammah:
-- if khiyar-ru’yah exists before qabdh safaqah is NOT taammah
ALSO
-- if khiyar-ru’yah exists after qabdh safaqah is NOT taammah

How can khiyar-ru’yah exists after qabdh?

--If he does qabdh while it is mastoor (eg. It is closed in a box)

--On the contrary,

If he does qabdh while he sees mabee’,
then the khiyarur-ru’yah will become baatil & the safaqah becomes taammah
……………………………………………………………….……………………..

76
 030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs safaqah)

p. 63

khiyarur-ru’yah BEFORE QABDH khiyarush-shart BEFORE khiyarul-‘ayb BEFORE

prevents tamamus-safaqah QABDH prevents tamamus- QABDH prevents tamamus-
safaqah safaqah
i.e. khiyarur-ru’yah BEFORE
QABDH & tamamus-safaqah i.e. khiyarush-shart BEFORE i.e. khiyarul-‘ayb BEFORE
CANNOT exist together QABDH & tamamus-safaqah QABDH & tamamus-safaqah
because khiyarur-ru’yah CANNOT exist together CANNOT exist together
BEFORE QABDH & radhaa because khiyarus-shart BEFORE
CANNOT exist together QABDH & radhaa CANNOT exist
together

khiyarur-ru’yah AFTER QABDH khiyarush-shart AFTER QABDH khiyarul-‘ayb AFTER QABDH

prevents tamamus-safaqah prevents tamamus-safaqah does NOT prevent tamamus-
safaqah
i.e. khiyarur-ru’yah AFTER i.e. khiyarush-shart AFTER
QABDH & tamamus-safaqah QABDH & tamamus-safaqah i.e. khiyarul-‘ayb AFTER
CANNOT exist together CANNOT exist together QABDH & tamamus-safaqah
because khiyarur-ru’yah AFTER because khiyarus-shart AFTER DO exist together
QABDH & radhaa CANNOT exist QABDH & radhaa CANNOT exist
together together

77
 030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs safaqah)

haashia p. 62 bottom:
All 3 khiyaars are the same in terms of not permitting the returning of only 1 of the 2
cloths.
i.e.
1--khiyarush-shart before/after qabdh,
2--khiyarur-ru’yah before/after qabdh,
3--and khiyarul-‘ayb before qabdh (NOT after qabdh)
---are all having hukm that returning only 1 cloth is impermissible

Khiyarur-ru’yah and khiyaarush-shart prevent tamaamus-safaqah.

Because the tamaam (completion) of a safaqah happens with its ending (intihaa) and its
bindingness (luzoom).
And these 2 khiyars prevent ending (intihaa) and and bindingness (luzoom).
That is why: to do radd (returning of the mabee’) through these 2 khiyars does not
require qadhaa nor does it require radhaa (consent of baai’).
……………………………………………………………….……………………..

78
 030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs safaqah)

for safaqah to be tamaam, you need:

1-absence of khiyarur-ru’yah
2-absence of khiyarush-shart
3-qabdh
Thus, if there exists khiyarul-‘ayb with qabdh,
the safaqah will still be considered tamaam.
And in such a situation: radd wll require radhaa or qadhaa (i.e. without
radhaa or qadhaa, radd cannot take place)
……………………………………………………………….……………………..
khiyarush-shart (before & after qabdh) khiyarur-ru’yah (before & after qabdh) khiyarul-‘ayb after qabdh

& khiyarul-‘ayb before qabdh

Ibtidaau-hukmil-bay’ tamaamu-hukmil-bay’ luzoomu-hukmil-bay’

……………………………………………………………………………………….…..

79
 030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs safaqah)

translation of haashia p 63:

Safaqah is not taammah with khiyarul-‘ayb BEFORE qabdh.
Thus, if the mushtari finds and ‘ayb in cloth BEFORE qabdh, mushtari is ALLOWED to
return the entire mabee’ (i.e. both cloths).
But musthari is NOT allowed to return only 1 of the 2 cloths
Because of the lack of tamaamus-safaqah before qabdh. (i.e. because of lack of qabdh,
safaqa is NOT taammah yet. And if safaqah is not taammah yet, tafreeq is not jaaiz yet
either. Because tafreeq is only permitted after tamaamus-safaqah).
Thus (in this condition before qabdh the safaqah is NOT taammah), the radd (returning
by the mushtari) to the baai’ is not in need of any radhaa of the baai’; nor does it require
any type of qadha (formal court decision from a qadhi).
As for khiyarul-‘ayb AFTER qabdh, the safaqah is taammah with khiyarul-‘ayb, such that
radd (returning by the mushtari) to the baai’ is not possible through the hukm of khiyarul-
‘ayb except with radhaa or qadhaa (formal court decision from a qadhi).
And if he found in 1 of the 2 cloths an ‘ayb after qabdh, he is allowed to to return only 1
of the the 2 cloths due to deception from side of the baai’ (because here, tafreeq is
happening after tamaamus-safaqa, and this is jaaiz).

1 khiyarur-ru’yah before mushtari is allowed mushtari is for radd (returning) radhaa

qabdh to return both cloths NOT allowed to & qadhaa is NOT needed
return only 1
cloth
2 khiyarur-ru’yah after mushtari is allowed mushtari is for radd (returning) radhaa
qabdh to return both cloths NOT allowed to & qadhaa is NOT needed
return only 1
cloth
3 khiyarush-shart before mushtari is allowed mushtari is for radd (returning) radhaa
qabdh to return both cloths NOT allowed to & qadhaa is NOT needed
return only 1
cloth
4 khiyarush-shart after mushtari is allowed mushtari is for radd (returning) radhaa
qabdh to return both cloths NOT allowed to & qadhaa is NOT needed
return only 1
cloth
5 khiyarul-‘ayb before mushtari is allowed mushtari is for radd (returning) radhaa
qabdh to return both cloths NOT allowed to & qadhaa is NOT needed
return only 1
cloth
6 khiyarul-‘ayb after mushtari is allowed mushtari IS for radd (returning) radhaa
qabdh to return both cloths allowed to & qadhaa IS needed
return only 1
cloth

80
 030 comparison of 3 khiyaar tafreequs safaqah P 61-63 haashia (tafreequs safaqah)

2nd haashia p 63:

The safaqah is not taamah before qabdh, because the completion (tamaam) of the
safaqah happens with the ending of the ahkaam rulings and the maqsood,
And that cannot happen before tasleem (handing mabee’ over to mushtari) and before
the existence of the milkul-yad (possession in hand)
--Thus, before qabdh:
if he finds an ‘ayb in 1 (of the 2) cloth,
he will return BOTH cloths (not just the ma’eeb cloth) because of the fact that the
safaqah was not tamaam before qabdh
--As for after the qabdh:
if he finds an ‘ayb in 1 of the 2,
he is permitted to return only the ma’eeb (defective) one,
because khiyarul-‘ayb does not prevent tamaamus-safaqah (i.e. with khiyarul-
‘ayb, the safaqah can be tamaam)
Because he was content with the ‘aqd considering it to have quality of salaamat
And salaamat from ‘ayb did exist apparently (zaahiran)
Thus, the safaqah was considered to be taammah.

--An indication/proof that that the safaqah is taamah when there is khiyarul-‘ayb & qabdh
is the fact that:
musthari cannot do radd due to ‘ayb after qabdh unless there is consent (of the
baai’) or with official court order.
--While on the other hand, with khiyarush-shart and khiyarur-ru’yah,
The mushtari is allowed to do radd (i.e. returning the mabee’) alone
(i.e. neither consent (of the baai’) nor official court order is needed)

81
 ‫‪031 table of contents overview Khiyarur-Ruyah‬‬

‫‪Table of Contents / Overview Khiyarur-Ruyah‬‬

‫‪Page #, Line #‬‬ ‫اﻟﺑﺣث‬

‫‪p.31, line 1‬‬ ‫ﺷروع ﻓﻲ أﺣﻛﺎم اﻟﺑﯾﻊ اﻟﺻﺣﯾﺢ اﻟﻣطﻠﻖ‪ ،‬وﻓﯾﮫ أﺑﺣﺎث ﺛﻼﺛﺔ‬

‫‪p.31, line 1‬‬ ‫اﻟﺑﺣث اﻷول‪ :‬أرﻛﺎن اﻟﺑﯾﻊ وﺻﯾﻐﮫ وأﻟﻔﺎظﮫ‬

‫‪p.32, line 1‬‬ ‫أﻟﻔﺎظ اﻟﺑﯾﻊ‪ :‬ﻛل ﻣﺎ دل ﻋﻠﻰ ﻣﻌﻧﻰ )ﺑﻌت( و)اﺷﺗرﯾت(‬

‫‪p.32, line 4‬‬ ‫اﻟﻘﯾد اﻟﺛﺎﻧﻲ‬

‫‪p.32, line 4‬‬ ‫اﻟﻛل‪ ،‬وھذا ھو اﻟﻘﯾد اﻷول‬

‫‪p.33, line 1‬‬ ‫ﺑﯾﺎن ﻹﺷﺗراط ﻣواﻓﻘﺔ اﻟﻘﺑول اﻹﯾﺟﺎب‬

‫‪p.33, line 1‬‬ ‫اﺣﺗراز ﻣن اﻟﻘﯾد اﻷول‬

‫‪p.33, line 4‬‬ ‫ﺗﻔﺻﯾل ﻟﻠﻘﯾد اﻟﺛﺎﻧﻲ‪) :‬ﻓﻲ اﻟﻣﺟﻠس( وﺑﯾﺎن أن اﻟﻣراد ﺑﮫ ﻣﺟﻠس اﻷﻗوال ﻻ اﻷﺑدان‬

‫‪p.34, line 2‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻧﻲ‪ :‬ﺷراﺋط اﻟﺑﯾﻊ‬

‫‪p.34, line 2‬‬ ‫‪ -۱‬اﻟﻣﻌرﻓﺔ ﺑﺎﻹﺷﺎرة‬

‫‪p.34, line 5‬‬ ‫اﻟﺷرط اﻟﺛﺎﻧﻲ‪ :‬ﻣﻌرﻓﺔ اﻷﺟل‬

‫‪p.34, line 8‬‬ ‫ﻣﺗﺿﻣن ﻟﻠﺻورة اﻷوﻟﻰ واﻟﺛﺎﻧﯾﺔ‪ :‬ﻣﺧﺗﻠﻔﺔ اﻟرواج ﻣﺳﺗوﯾﺔ اﻟﻣﺎﻟﯾﺔ أو ﻻ‬

‫‪p.35, line 1‬‬ ‫اﻟﺻورة اﻟﺛﺎﻟﺛﺔ‪ :‬ﻣﺧﺗﻠﻔﺔ اﻟﻣﺎﻟﯾﺔ ﻣﺳﺗوﯾﺔ اﻟرواج‬

‫‪p.35, line 1‬‬ ‫إﺷﺎرة إﻟﻰ اﻟﻘﯾد اﻟﺛﺎﻧﻲ ﻟﻔﺳﺎد اﻟﺑﯾﻊ‬

‫‪p.35, line 5‬‬ ‫ﺷروع ﻓﻲ ﺑﯾﺎن أﻣﺛﻠﺔ اﻟﺗﺳﻣﯾﺔ واﻹﺷﺎرة‬

‫‪p.36, line 1‬‬ ‫اﻟﻣﻌرﻓﺔ ﺑﺎﻹﺷﺎرة إﻟﻰ ﻣﺎ ﯾﻘدر ﺑﮫ اﻟﻣﺑﯾﻊ‬

‫‪p.36, line 4‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻟث‪ :‬ﻓﻲ اﻟﻔروق اﻟﺛﻼﺛﺔ اﻟﻣزدوﺟﺔ اﻟﻣﺗﻌﻠﻘﺔ ﺑﻘدر اﻟﻣﺑﯾﻊ واﻟﺛﻣن‪ ،‬اﻷول‪ :‬اﻟﻔرق ﺑﯾن‬
‫اﻟﻣﺛﻠﯾﺎت واﻟﻘﯾﻣﯾﺎت‬

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‫‪p.36, line 10‬‬ ‫ﻋﻠم اﻟﻔرد اﻷدﻧﻰ وﺟﮭﺎﻟﺔ اﻟﻛل ﻓﻲ اﻟﻘﯾﻣﯾﺎت أي اﻟﻌددﯾﺎت اﻟﻣﺗﻔﺎوﺗﺔ واﻟﻣذروﻋﺎت‬

‫‪p.37, line 4‬‬ ‫ﻣﺳﺄﻟﺗﺎن ﻣزدوﺟﺗﺎن ﻓﻲ اﻟﻘدر واﻟوﺻف‪ -۱ ،‬وﺟدان اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﻓﯾﻧﺎ ﻻ ﯾﺿره اﻟﺗﺑﻌﯾض‬

‫‪p.37, line 7‬‬ ‫‪ -۲‬وﺟدان اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﻓﯾﻧﺎ ﯾﺿره اﻟﺗﺑﻌﯾض وﯾﺗﻌﯾب ﺑﺎﻟﺗﺷﻘﯾص‬

‫‪p.38, line 1‬‬ ‫ﺑﯾﺎن ارﺗﻔﺎع اﻟوﺻف إﻟﻰ درﺟﺔ اﻷﺻل‬

‫‪p.38, line 6‬‬ ‫اﻟﻔرق اﻟﺛﺎﻟث ﺑﯾن اﻟﻧﺻﯾب اﻟﻣﻌﯾن اﻟذي ھو أﻣر ﺣﺳﻲ واﻟﻧﺻﯾب اﻟﻣﺷﺎع اﻟذي ھو أﻣر ﻋﻘﻠﻲ‬

‫‪p.38, line 6‬‬ ‫ﻣﺳﺄﻟﺗﺎن ﻣزدوﺟﺗﺎن ﻓﻲ اﻟﻧﺻﯾب اﻟﻣﻌﯾن واﻟﺷﺎﺋﻊ‪ -۱ ،‬اﻟﻧﺻﯾب اﻟﻣﻌﯾن‪ ،‬اﻷﻣر اﻟﺣﺳﻲ‬

‫‪p.38, line 7‬‬ ‫‪ -۲‬اﻟﻧﺻﯾب اﻟﻣﺷﺎع‪ ،‬اﻷﻣر اﻟﻌﻘﻠﻲ‬

‫‪p.38, line 10‬‬ ‫اﻟﺗﺗﻣﺔ اﻷوﻟﻰ‪ :‬ﺑﯾﻊ اﻟﺻور ﻋددا وظﮭور اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﺑﻌدد ﺗﺎم‬

‫‪p.39, line 5‬‬ ‫اﻟﺗﺗﻣﺔ اﻟﺛﺎﻧﯾﺔ‪ :‬ﺑﯾﻊ اﻟﺛوب ذراﻋﺎ وظﮭور اﻟﻣﺑﯾﻊ أﻗل أو أﻛﺛر ﺑﻌدد ﻣﻛﺳور‬

‫‪p.40, line 6‬‬ ‫ﻓﺻل‬

‫‪p.40, line 6‬‬ ‫ﻓﻲ اﻟﻣﺳﺎﺋل اﻟﺳﻧﺔ‬

‫‪p.40, line 6‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻷوﻟﻰ‪ :‬ﻣﺎ ﯾدﺧل ﻓﻲ اﻟﺑﯾﻊ ﺗﺑﻌﺎ وﻣﺎ ﻻ ﯾدﺧل‪ ،‬وﻟﻛل ﻣﻧﮭﻣﺎ ﻣﺛﺎﻻن‪ ،‬اﻟﻣﺛﺎل اﻷول ﻟﻼﺗﺻﺎل‬
‫اﻟﻘرار‪ :‬اﻟﺑﻧﺎء‬

‫‪p.40, line 6‬‬ ‫اﻟﻘﺎﻋدة اﻷوﻟﻰ‬

‫‪p.41, line 1‬‬ ‫اﻟﻘﺎﻋدة اﻟﺛﺎﻧﯾﺔ‬

‫‪p.41, line 2‬‬ ‫اﻟﻣﺛﺎل اﻷول ﻟﻼﺗﺻﺎل ﻟﻠﻔﺻل‪ :‬اﻟزرع‬

‫‪p.41, line 3‬‬ ‫اﻟﻣﺛﺎل اﻟﺛﺎﻧﻲ ﻟﻼﺗﺻﺎل ﻟﻠﻔﺻل‪ :‬اﻟﺛﻣر‬

‫‪p.42, line 4‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺛﺎﻧﯾﺔ‪ :‬ﻣﺗﻰ ﯾﺟوز ﺑﯾﻊ اﻟﺛﻣرة وﻣﺗﻰ ﻻ ﯾﺟوز‪ -۱ ،‬ﺑﻌد اﻟظﮭور ﻗﺑل اﻟﺗﻧﺎھﻲ‬

‫‪p.42, line 10‬‬ ‫ﺷروع ﻓﻲ اﻟﻣﺳﺎﺋل اﻟﺛﻼﺛﺔ اﻟﺿﻣﻧﯾﺔ‪ ،‬ﻛﻠﮭﺎ ﺛﻧﺎﺋﯾﺔ‬

‫‪p.42, line 10‬‬ ‫‪ -۱‬اﻟﺗرك ﺑﺈذن اﻟﺑﺎﺋﻊ وﺑدون إذﻧﮫ‬

‫‪p.43, line 2‬‬ ‫‪ -۲‬اﻟﻔرق ﺑﯾن اﺳﺗﺋﺟﺎر اﻟﺷﺟر واﻷرض‬

‫‪p.43, line 5‬‬ ‫‪ -۳‬اﻹﺛﻣﺎر ﺑﺛﻣر آﺧر ﻗﺑل اﻟﻘﺑض وﺑﻌده‬

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‫‪p.43, line 8‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺛﺎﻟﺛﺔ‪ :‬ﻣﺎ ﯾﺟوز اﺳﺗﺛﻧﺎؤه ﻣن اﻟﻣﺑﯾﻊ وﻣﺎ ﻻ ﯾﺟوز‬

‫‪p.44, line 4‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟراﺑﻌﺔ‪ :‬ﻣﺗﻰ ﯾﺟوز ﺑﯾﻊ اﻟﻣﺳﺗور ﻓﻲ ﻏﻼﻓﮫ اﻟﺧﻠﻘﻲ وﻣﺗﻰ ﻻ ﯾﺟوز‬

‫‪p. 45, line 6‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺧﺎﻣﺳﺔ‪ :‬ﻣن ﯾﺗﺣﻣل ﻣؤﻧﺔ ﺗﺳﻠﯾم اﻟﻣﺑﯾﻊ واﻟﺛﻣن‪ ،‬اﻷﺻل أن ﻣؤﻧﺔ اﻟﺗﺳﻠﯾم ﻋﻠﻰ ﻣن ﻋﻠﯾﮫ‬
‫اﻟﺗﺳﻠﯾم‬

‫‪p. 45, line 11‬‬ ‫اﻟﻣﺳﺄﻟﺔ اﻟﺳﺎدﺳﺔ‪ :‬ﻣن ﯾدﻓﻊ اﻟﻌوض أوﻻ‪ :‬اﻟﺑﺎﺋﻊ أم اﻟﻣﺷﺗري؟‬

‫‪p. 56, line 1‬‬ ‫اﻟﺑﺣث اﻷول ﻣن اﻷﺷﺧﺎص اﻟﺳﺗﺔ‪ :‬ﺣﻛم اﻟﺧﯾﺎر‬

‫‪p. 56, line 1‬‬ ‫اﻟﺣﻛم اﻷول‬

‫‪p. 56, line 1‬‬ ‫اﻟﺣﻛم اﻟﺛﺎﻧﻲ‬

‫‪p. 56, line 1‬‬ ‫اﻟﺣﻛم اﻟﺛﺎﻟث‬

‫‪p. 56, line 3‬‬ ‫اﻟﺑطل اﻷول اﻟﺧﯾﺎر اﻟرؤﯾﺔ‪ :‬اﻟرﺿﺎ ﺑﻌد اﻟرؤﯾﺔ‬

‫‪p. 56, line 3‬‬ ‫اﻷﺻل ‪ :‬أن اﻹﺟﺎزة ﻣﻌﺗﺑرة ﺑﻌد اﻟرؤﯾﺔ ﻻ ﻗﺑﻠﮭﺎ‪ ،‬واﻟﻔﺳﺦ ﻣﻌﺗﺑرة ﻓﻲ اﻟﺣﺎل‬

‫‪p. 56, line 6‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻧﻲ‪ :‬ﻣن ﻟﮫ اﻟﺧﯾﺎر‬

‫‪p. 56, line 7‬‬ ‫اﻟﻔرق اﻷول ﺑﯾن ﺧﯾﺎر اﻟرؤﯾﺔ وﺧﯾﺎر اﻟﺷرط‬

‫‪p. 57, line 4‬‬ ‫اﻟﻔرق اﻟﺛﺎﻧﻲ‬

‫‪p. 57, line 5‬‬ ‫اﻟﻣﺑطل اﻟﺛﺎﻧﻲ واﻟﺛﺎﻟث‪ :‬اﻟﺗﻌﯾب واﻟﺗﺻرف‬

‫‪p. 57, line 9‬‬ ‫اﻟﻣﺑطل اﻟراﺑﻊ‪ :‬اﻟرؤﯾﺔ اﻟﻣﻌرﻓﺔ ﻟﻠﻣﻘﺻود‬

‫‪p. 58, line 13‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻟث‪ :‬اﻟﻔرق ﺑﯾن اﻟوﻛﯾل واﻟرﺳول‬

‫‪p. 59, line 10‬‬ ‫اﻟﺑﺣث اﻟراﺑﻊ‪ :‬ﺧﯾﺎر اﻟرؤﯾﺔ ﻟﻣن ﻻ ﯾﻘدر ﻋﻠﻰ اﻟرؤﯾﺔ‬

‫‪p. 60, line 6‬‬ ‫اﻟﺑﺣث اﻟﺧﺎﻣس‪ :‬رؤﯾﺔ أﺣد اﻟﻣﺑﯾﻌﯾن‬

‫‪p. 60, line 9‬‬ ‫اﻟﻣﺑطل اﻟﺧﺎﻣس‪ :‬ﻣوت ﻣن ﻟﮫ اﻟﺧﯾﺎر‪ ،‬وھو اﻟﻣﺷﺗري ﻓﻲ ھذا اﻟﺑﺎب‬

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‫اﻟﺑﯾﻊ ﺑﺎﻋﺗﺑﺎر اﻟﺣﻛم‬

‫‪IMAM IBNUL-HUMAM MENTIONS THAT BAY’ GHAIR LAAZIM CAN HAVE 5‬‬
‫‪MAWAANI’:‬‬
‫”‪5 “Stages‬‬

‫‪ -:1‬ﻣﺎﻧﻊ ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ‬

‫‪ -:2‬ﻣﺎﻧﻊ ﻓﻲ ﺗﻣﺎم ﻋﻠﺔ اﻟﺑﯾﻊ‬
‫‪ -:3‬ﻣﺎﻧﻊ ﻓﻲ إﺑﺗداء ﺣﻛم اﻟﺑﯾﻊ‬
‫‪ -:4‬ﻣﺎﻧﻊ ﻓﻲ ﺗﻣﺎم ﺣﻛم اﻟﺑﯾﻊ‬
‫‪ -:5‬ﻣﺎﻧﻊ ﻓﻲ ﻟزوم ﺣﻛم اﻟﺑﯾﻊ‬

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‫ﺑﯾﻊ ﻏﯾر ﻻزم‪:‬‬

‫‪-1‬‬
‫اﻟﺑﯾﻊ اﻟذي ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫ﻣﺛﺎل ﺑﯾﻊ اﻟﺣر‬
‫ﻓﯾﻣﻧﻊ اﻧﻌﻘﺎد اﻟﺑﯾﻊ‬
‫وﻻ ﯾﻧﻌﻘد أﺻﻼً ﻓﮭو ﺑﯾﻊ ﺑﺎطل‬
‫‪-2‬‬
‫اﻟﺑﯾﻊ اﻟذي ﻟﯾس ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫ﺑل ﯾﻛون ﻣﺎﻧﻊ ﻓﻲ ﺗﻣﺎم ﻋﻠﺔ اﻟﺑﯾﻊ‬
‫ﻣﺛﺎل‪ :‬ﺑﯾﻊ ﻣﻠك اﻟﻐﯾر‬
‫ﻓﮭو ﻣوﻗوف ﻋﻠﻰ اﺟﺎزة اﻟﻣﺎﻟك )ﺑﯾﻊ ﻣوﻗوف(‬
‫ﻓﯾﺗم اﻟﺑﯾﻊ ﺑﺈﺟﺎزة اﻟﻣﺎﻟك‬
‫‪-3‬‬
‫اﻟﺑﯾﻊ اﻟذي ﻟﯾس ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫وﻻ ﻓﻲ ﺗﻣﺎم ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫)ﺑل ﯾوﺟد ﻣﺎﻧﻊ ﺑﻌد اﻧﻌﻘﺎد ﻋﻠﺔ اﻟﺑﯾﻊ(‬
‫ﺑل ﯾﻛون ﻣﺎﻧﻊ ﻓﻲ اﺑﺗداء ﺣﻛم اﻟﺑﯾﻊ‬
‫اﻟﻣﺑﯾﻊ ﯾﺧرج ﻣن ﻣﻠك اﻟﺑﺎﯾﻊ‬
‫ﻟﻛن ﻻ ﯾدﺧل اﻟﻣﺑﯾﻊ ﻓﻲ ﻣﻠك اﻟﻣﺷﺗري‬
‫ﻣﺛﺎل‪ :‬ﺑﯾﻊ ﻣﻊ ﺧﯾﺎر اﻟﺷرط ﻟﻠﻣﺷﺗرى‬
‫??? )ﯾﻣﻧﻊ ﺗﻣﺎم اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﻘﺑض وﺑﻌد اﻟﻘﺑض(‬ ‫‪according to A.H. mufti bihi‬‬

‫)‪(p. 58-59 Bushraa/ p. 106 Ashraful-Hidaayah‬‬

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‫‪-4‬‬
‫اﻟﺑﯾﻊ اﻟذي ﻟﯾس ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫وﻻ ﻓﻲ ﺗﻣﺎم ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫وﻻ ﻓﻲ اﺑﺗداء ﺣﻛم اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫ﺑل ﯾﻛون ﻣﺎﻧﻊ ﻓﻲ ﺗﻣﺎم ﺣﻛم اﻟﺑﯾﻊ‬
‫ﯾﺛﺑت ﺣﻛم اﻟﺑﯾﻊ‪،‬‬
‫ﻟﻛن ﻻ ﯾﺗم ﺣﻛم اﻟﺑﯾﻊ‬
‫ﻣﺛﺎل‪ :‬ﺑﯾﻊ ﻣﻊ ﺧﯾﺎر اﻟرؤﯾﺔ‬
‫)ﯾﻣﻧﻊ ﺗﻣﺎم اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﻘﺑض ﻻ ﺑﻌد اﻟﻘﺑض( ???‬
‫)‪(p. 58-59 Bushraa/ p. 106 Ashraful-Hidaayah‬‬

‫‪-5‬‬
‫اﻟﺑﯾﻊ اﻟذي ﻟﯾس ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫وﻻ ﻓﻲ ﺗﻣﺎم ﻋﻠﺔ اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫وﻻ ﻓﻲ اﺑﺗداء ﺣﻛم اﻟﺑﯾﻊ ﻣﺎﻧﻊ‬
‫وﻻ ﻓﻲ ﺗﻣﺎم ﺣﻛم اﻟﺑﯾﻊ‬
‫ﺑل ﯾﻛون ﻣﺎﻧﻊ ﻓﻲ ﻟزوم ﺣﻛم اﻟﺑﯾﻊ‬
‫ﻓﯾﺛﺑت ﺣﻛم اﻟﺑﯾﻊ‪،‬‬
‫ﻟﻛن ﯾﻣﻧﻊ ﻟزوم ﺣﻛم اﻟﺑﯾﻊ‬
‫ﻣﺛﺎل‪ :‬ﺑﯾﻊ ﻣﻊ ﺧﯾﺎر اﻟﻌﯾب )ﻻ ﯾﻣﻧﻊ ﺗﻣﺎم اﻟﺻﻔﻘﺔ(‬
‫)‪(p. 58-59 Bushraa/ p. 106 Ashraful-Hidaayah‬‬

‫‪87‬‬
‫‪032 P 63-TYPES BAY BI ETEBAR HUKM‬‬
‫‪-6‬اﻟﺑﯾﻊ اﻟﻼزم‪:‬‬
‫اﻟﺑﯾﻊ اﻟذي ﻟﯾس ﻓﯾﮫ أي ﻣﺎﻧﻊ‬
‫ﻻ ﻣﺎﻧﻊ ﻓﻲ إﺑﺗداء ﻋﻠﺔ اﻟﺑﯾﻊ‬
‫وﻻ ﻣﺎﻧﻊ ﻓﻲ ﺗﻣﺎم ﻋﻠﺔ اﻟﺑﯾﻊ‬
‫وﻻ ﻣﺎﻧﻊ ﻓﻲ اﺑﺗداء ﺣﻛم اﻟﺑﯾﻊ‬
‫وﻻ ﻣﺎﻧﻊ ﻓﻲ ﺗﻣﺎم ﺣﻛم اﻟﺑﯾﻊ‬
‫وﻻ ﻣﺎﻧﻊ ﻓﻲ ﻟزوم ﺣﻛم اﻟﺑﯾﻊ‬
‫ﻓﯾﺗم اﻟﺑﯾﻊ وﯾﻠزم ‪-‬ﻻ ﺧﯾﺎر ﻓﯾﮫ )ﺑﯾﻊ ﻣطﻠﻖ(‬

‫‪88‬‬
 033 6 types of ayb-4 hukms

(M. Abu Lubaba Hashia #2, p. 62)

There are six types of ‫ﻋ�ﺐ‬:

‫ﺟﺰﺋﻲ‬
(Partial)
‫ى‬
‫ﺊ‬

4 ‫أﺣكﺎم‬:

• ‫ ﺧ�ﺎر اﻟﻌ�ﺐ( اﻟﺮد‬Plan A)

• ‫ ﺧ�ﺎر اﻟﻌ�ﺐ( اﻟﺮﺟ�ع بﺎﻟﻨﻘﺼﺎن‬Plan B)
• ‫( اﻟﺮﺟ�ع بﺎﻟ�ﻞ‬The ‫ ﺑﻴﻊ‬is ‫)بﺎﻃﻞ‬
• ‫( ﻋﺪم اﻟﺮﺟ�ع‬The ‫ ﺑﻴﻊ‬is ‫)ﻻزم‬

89
 034 ayb sighr kibr

(p. 63, line 1)

‫ﻓﺈذا بﻠﻎ ﻓﻠ�ﺲ بﻌ�ﺐ‬

i.e. there are 2 scenarios:

1. Basheer sold Sylvester as a child with one of three ‘Aybs.

The ‘Ayb reappeared while Sylvester was still a child.
Hukm: Muneer can return Sylvester because it is the same ‘Ayb.

2. Basheer sold Sylvester as a child with one of three ‘Aybs.

The ‘Ayb reappeared after Sylvester became Baligh.
Hukm: Muneer cannot return Sylvester because it is not the same ‘Ayb.

(p. 63, line 7)

‫ﻟ�ﺲ ﻣﻌﻨﺎە أﻧﻪ ﻻ ت‬

‫�ﺸ�ط اﻟﻤﻌﺎودة‬
Explanation:
• ‫ اﻟﻤﻌﺎودة‬means ‫اﻟﻈﻬﻮر‬
• For Muneer to return Sylvester, the ‘Ayb of ‫ ﺟﻨﻮن‬has to appear with Muneer
• If ‫ ﻇﻬﻮر‬does not occur (i.e. the ‘Ayb does not appear), then Muneer cannot return
Sylvester.

90
 035 p 64 Haabis lil Mabee

Hidaayah p 64

Explanation of Principles for Haabis lil-Mabee’ (i.e. Raadhin-‘anil’ayb):

‫ ت‬is ‫( ﺣﺎ�ﺲ ﻟﻠﻤﺒﻴﻊ‬whether he knows about the ‫ ﻋ�ﺐ‬or not)
1. If ‫ﻣﺸ�ي‬
His ‫ ﺧ�ﺎر اﻟﻌ�ﺐ‬has become ‫ﺳﺎﻗﻂ‬
‫ت‬
i.e. ‫ﻣﺸ�ي‬ cannot use khiyaarul-ayb at all [Plan A nor Plan B is allowed]
‫ ت‬cannot do ‫)رد‬
He cannot return the ‫( ﻣﺒﻴﻊ‬i.e. the ‫ﻣﺸ�ي‬
Nor will he have the right to get reimbursed for the ‫( ﻋ�ﺐ‬i.e. the ‫ﻣﺸ�ي‬‫ ت‬cannot
do‫[ )رﺟ�ع بﺎﻟﻨﻘﺼﺎن‬Plan B is also NOT allowed]
Hence, the aqad b/w ‫ﻣﺸ�ي‬ ‫ بﺎﻳﻊ & ت‬is laazim
‫ ت‬sells, gifts, or does tamleek of the mabee (even without knowing
Ex: if ‫ﻣﺸ�ي‬
about the ‘ayb),
‫ ت‬is considered to be ‫ﺣﺎ�ﺲ ﻟﻠﻤﺒﻴﻊ‬
‫ﻣﺸ�ي‬

‫ ت‬is not ‫ﺣﺎ�ﺲ ﻟﻠﻤﺒﻴﻊ‬

2A. And if ‫ﻣﺸ�ي‬
and returning ‫ ﻣﺒﻴﻊ‬is still possible (i.e. returning is not ‫) ﻣﺘﻌﺬر‬,
then the ‫ﻣﺸ�ي‬ ‫ت‬ will be permitted to return the ‫( ﻣﺒﻴﻊ‬and get his full money back,
i.e. if he can do ‫ )رد‬because of the ‫ﻋ�ﺐ‬
–he will be exercising his ‫[ ﺧ�ﺎر اﻟﻌ�ﺐ‬plan “ A “ ]
‫ ت‬is not ‫ﺣﺎ�ﺲ ﻟﻠﻤﺒﻴﻊ‬
2B. But, if ‫ﻣﺸ�ي‬
and returning ‫ ﻣﺒﻴﻊ‬is NOT possible ( i.e. returning is ‫ ) ﻣﻌﺘﺬر‬for some reason or other
and the baai’ does NOT consent to re-taking mabee’ with the new ‘ayb
‫ ت‬is permitted to get reimbursed for the ‫ ﻧﻘﺼﺎن‬of the old (first) ‫ﻋ�ﺐ‬
then the ‫ﻣﺸ�ي‬
--he will do ‫[ اﻟﺮﺟ�ع ﺑﻨﻘﺼﺎن اﻟﻌ�ﺐ‬plan “B”]
Note: if baai’ does consent to re-taking mabee’ with the new ‘ayb
then the ‫ﻣﺸ�ي‬‫ت‬ will be permitted to return the ‫(ﻣﺒﻴﻊ‬and get his full money
back) because of the ‫ﻋ�ﺐ‬
–mushtaree will be exercising his ‫[ ﺧ�ﺎر اﻟﻌ�ﺐ‬plan “ A “ ]

91
 ‫‪036 p 65 ziyaadah types‬‬

‫)‪(p. 65, Haashia, lines 3-7‬‬

‫اﻟﺮد بﺨ�ﺎر اﻟﻌ�ﺐ ﻋﻨﺪ اﻟ��ﺎدة – أﻗﺴﺎم اﻟ��ﺎدة‬

‫اﻟﺰ�دة‬

‫‪Type #2‬‬ ‫‪Type #1‬‬

‫ﻣﻨﻔﺼﻠﺔ‬ ‫ﻣﺘﺼﻠﺔ‬

‫‪2A‬‬ ‫‪1A‬‬
‫ﻣﻨﻔﺼﻠﺔ ﻣﺘﻮﻟﺪة ﻛﺎﻟﻮﻟﺪ واﻟﺜﻤﺮ ‪-‬‬ ‫ﻣﺘﺼﻠﺔ ﻣﺘﻮﻟﺪة ﻛﺎﻟﺴﻤﻦ واﳉﻤﺎل‪-‬‬
‫ﲤﻨﻊ اﻟﺮد ﺎﺑﻟﻌﻴﺐ أي ﻻ ﳚﻮز اﻟﺮد ﺎﺑﻟﻌﻴﻴﺐ‬ ‫ﳚﻮز اﻟﺮد ﺎﺑﻟﻌﻴﺐ‬
‫ﻷن اﻟﻌﻘﺪ ﱂ ﻳﺮد ﻋﻠﻰ اﻟﺰ�دة ‪ ،‬وﻻ ﺳﺒﻴﻞ إﱃ ﻓﺴﺨﻪ‬ ‫ﻻن اﻟﺰ�دة ﺗﺒﻊ ﻓﻔﺴﺦ اﻟﻌﻘﺪ ﰲ اﻟﺰ�دة ﳑﻜﻦ‬
‫ﺗﺒﻌﺎ ﻻﻧﻘﻄﺎع اﻟﺘﺒﻌﻴﺔ ﺎﺑﻻﻧﻔﺼﺎل ‪-‬‬
‫اﻟﻮﻟﺪ ﻳﻮﻟﺪ ﻣﻦ اﳌﺒﻴﻊ‬
‫ﻓﻴﻜﻮن ﻟﻪ ﺣﻜﻢ اﳌﺒﻴﻊ‬
‫‪1B‬‬
‫وﻻ ﳚﻮز ﻟﻠﻤﺸﱰي أن ﻳﻜﻮن ﻟﻪ ﳎﺎ� ﳌﺎ ﻓﻴﻪ ﻣﻦ اﻟﺮﺎﺑ‬
‫ﻣﺘﺼﻠﺔ ﻏﲑ ﻣﺘﻮﻟﺪة ﻛﺎﻟﺼﺒﻎ واﳋﻴﺎﻃﺔ وﻟﻠﺖ‪-‬‬
‫ﻷﻧﻪ ﻳﺒﻘﻰ ﰲ ﻳﺪﻩ ﺑﻼ ﻋﻮض ﰲ ﻋﻘﺪ اﳌﻌﺎوﺿﺔ‬
‫ﲤﻨﻊ اﻟﺮد ﺎﺑﻟﻌﻴﺐ أي ﻻ ﳚﻮز اﻟﺮد ﺎﺑﻟﻌﻴﻴﺐ‬
‫واﻟﺮﺎﺑ إﺳﻢ ﳌﺎ ﻳﺴﺘﺤﻖ ﺎﺑﳌﻌﺎوﺿﺔ ﺑﻼ ﻋﻮض ﻳﻘﺎﺑﻠﻪ‬

‫‪2B‬‬
‫ﻣﻨﻔﺼﻠﺔ ﻏﲑ ﻣﺘﻮﻟﺪة ﻣﻦ اﳌﺒﻴﻊ ﻛﺎﻟﻜﺴﺐ ‪-‬‬
‫ﳚﻮز اﻟﺮد ﺎﺑﻟﻌﻴﺐ ‪،‬‬
‫وﻳﻨﻔﺴﺦ اﻟﻌﻘﺪ ﰲ اﻷﺻﻞ دون اﻟﺰ�دة‬
‫واﻟﺰ�دة ﻟﻠﻤﺸﱰي ﳎﺎ�‬
‫ﻷن اﻟﻜﺴﺐ ﻟﻴﺲ ﲟﺒﻴﻊ‬
‫ﻷﻧﻪ ﻳﻮﻟﺪ ﻣﻦ اﳌﻨﺎﻓﻊ وﻫﻲ ﻏﲑ اﻷﻋﻴﺎن‬

‫‪92‬‬
 037 sewing cloth young old child (P 65)

(p.151 – p152 Athmaarul-Hidaya)

Masala# Steps Hukm

#1A ‫ت‬
(Step 1) ‫ ﻣﺸ�ي‬BUYS ‫ ﻣﻌ�ﺐ‬CLOTH -mushtaree is not
P65 ‫ ت‬DOES NOT SEE ‫ﻋ�ﺐ‬
(Step 2) ‫ﻣﺸ�ي‬ haabislil-mabee
Line 1 ‫ ت‬CUTS ‫ ﻣﻌ�ﺐ‬CLOTH
(Step 3) ‫ﻣﺸ�ي‬
(Step 4) Baai’ does NOT consent to the new ‘ayb -rujoo bin-nuqsaan

#1B (Step 1) ‫ﻣﺸ�ي‬ ‫ت‬ BUYS ‫ ﻣﻌ�ﺐ‬CLOTH -mushtaree is not

P65 ‫ت‬
(Step 2) ‫ ﻣﺸ�ي‬DOES NOT SEE ‫ﻋ�ﺐ‬ haabislil-mabee
Line 2 (Step 3) ‫ﻣﺸ�ي‬‫ ت‬CUTS ‫ ﻣﻌ�ﺐ‬CLOTH
(Step 4) Baai’ DOES consent to the new ‘ayb -mushtaree does
RADD back to baai’
#1C (Step 1) ‫ﻣﺸ�ي‬ ‫ت‬ BUYS ‫ ﻣﻌ�ﺐ‬CLOTH -mushtaree IS haabis
P65 ‫ت‬
(Step 2) ‫ ﻣﺸ�ي‬DOES NOT SEE ‫ ﻋ�ﺐ‬at first lil-mabee (because of
Line 2 (Step 3) ‫ﻣﺸ�ي‬‫ ت‬CUTS ‫ ﻣﻌ�ﺐ‬CLOTH Step 5: selling to
(Step 4) Now, ‫ﻣﺸ�ي‬ ‫ ت‬SEES ‫ﻋ�ﺐ‬ Nawaaz)
(Step 5) ‫ﻣﺸ�ي‬ ‫ت‬ Baai’ sells CLOTH to Nawaaz
-NO radd back to baai’

-NOR rujoo bin

nuqsaan

#2A (Step 1) ‫ﻣﺸ�ي‬‫ت‬ BUYS ‫ ﻣﻌ�ﺐ‬CLOTH -mushtaree is not

P65 (Step 2: ‫ﻣﺸ�ي )اﻟ��ﺎدة‬‫ ت‬CUTS & SEWS ‫ ﻣﻌ�ﺐ‬CLOTH haabislil-mabee
Line 4 (Step 3: ‫ ُ)رو�ﺔ اﻟﻌ�ﺐ‬SEES ‫ﻋ�ﺐ‬
-rujoo bin-nuqsaan
#2B (Step 1) ‫ﻣﺸ�ي‬‫ت‬ BUYS ‫ ﻣﻌ�ﺐ‬CLOTH -mushtaree is not
(Step 2: ‫ﻣﺸ�ي )اﻟ��ﺎدة‬‫ ت‬CUTS & SEWS ‫ ﻣﻌ�ﺐ‬CLOTH haabislil-mabee
(Step 3: ‫ ُ)رو�ﺔ اﻟﻌ�ﺐ‬SEES ‫ﻋ�ﺐ‬
(Step 4) ‫ﻣﺸ�ي‬ ‫ ت‬SELLS CLOTH -rujoo bin-nuqsaan

Note: this step 4 has no affect on hukm b/c step 2

produces rujoo bin-nuqsaan already
‫ﻋ� اﻟبﺎﺋﻊ‬ ‫ت‬
‫اﻟﻤﺸ�ي ﻳﺮﺟﻊ ﺑﻨﻘﺼﺎن اﻟﻌ�ﺐ ي‬
‫ﻷﻧﻪ ﻟ�ﺲ ﺣﺎ�ﺴﺎ ﻟﻠﻤﺒﻴﻊ‬
ّ ‫ت‬ ّ
‫اﻟي كﺎﻧﺖ ﻗبﻞ رو�ﺔ اﻟﻌ�ﺐ ﺗﻤﻨﻊ رد اﻟﻤﺒﻴﻊ‬
‫ﻓﺎن اﻟ��ﺎدة ي‬
‫ت‬
‫اﻟي كﺎﻧﺖ ﻗبﻞ رو�ﺔ‬
‫ﻓﺈن اﻟﺮد ﺻﺎر ﻣﻤﺘﻨﻌﺎ وﻗﺖ رو�ﺔ اﻟﻌ�ﺐ �ﺴبﺐ اﻟ��ﺎدة ي‬
‫اﻟﻌ�ﺐ‬
93
 037 sewing cloth young old child (P 65)
#2C (Step 1) ‫ﻣﺸ�ي‬‫ت‬ BUYS ‫ ﻣﻌ�ﺐ‬CLOTH -mushtaree IS haabis
[not in ‫ت‬
(Step 2: ‫ﻣﺸ�ي )رو�ﺔ اﻟﻌ�ﺐ‬ SEES ‫ﻋ�ﺐ‬ lil-mabee’
kitab— ‫ت‬
(Step 3: ‫ ﻣﺸ�ي )اﻟ��ﺎدة‬CUTS & SEWS ‫ ﻣﻌ�ﺐ‬CLOTH -NO radd back to baai’
‫ن‬
switched (Step 4: ‫اﻟﺜﺎي‬ ‫ت‬ -NOR rujoo bin
‫ ﻣﺸ�ي )اﻟﺒﻴﻊ ي‬SELLS CLOTH
steps #2 nuqsaan
& #3] Note: this step 4 has no affect on hukm b/c step 3 DROPS
rujoo bin-nuqsaan already
‫ت‬
‫اﻟﻤﺸ�ي ﻟﻢ ﻳﺮﺟﻊ ﺑﻨﻘﺼﺎن اﻟﻌ�ﺐ‬
ّ
(‫اض ﻋﻦ اﻟﻌ�ﺐ‬ � ‫ﺣﺎ�ﺲ ﻟﻠﻤﺒﻴﻊ )كﺎﻧﻪ ر‬ ‫ﻷﻧﻪ‬
‫ف‬ ّ ّ
‫)�ﻌي كﺎن ﻣﻤﻜﻨﺎ( وﻗﺖ رو�ﺔ اﻟﻌ�ﺐ‬
‫ي‬ ‫ﻏ� ﻣﻤﺘﻨﻊ‬
‫ﻓﺎن رد اﻟﻤﺒﻴﻊ كﺎن ي‬
#3A Step 1. Bought ma’eeb cloth -mushtaree is haabis
P65 Step 2. Sewed maeeb cloth for young son (non- lil-mabee
Line 7 baligh) -NO radd back to baai’
[This step #2 causes mushtaree’s khiyaarul-ayb -NOR rujoo bin
to drop; nuqsaan
Because when mushtaree sewed cloth,
the mushtaree became a waahib (gift-giver) to
his son and qaabidh on behalf of his young son,
i.e. TAMLEEK OCCURRED BEFORE SEWING.
When mushtaree did tamleek of mabee’ before
sewing, mushtaree is considered to be content
with ‘ayb (haabis lil-mabee’)]
-the action of tamleek makes a
mushtaree haabis lil-mabee’ EVEN if
mushtaree did not know about ‘ayb
Step 3. Then he saw ‘ayb
#3B Step 1. Bought ma’eeb cloth -mushtaree is not
P65 Step 2. Sewed ma’eeb cloth for old son (baligh) haabis lil-mabee’
Line 8 Step 3. Saw ‘ayb. -rujoo bin nuqsaan
[Step #2 makes no difference in terms of
dropping or keeping mushtaree’s khiyarul-‘ayb;
mushtaree’s khiyarul-‘ayb did not drop in step
#2 due to the fact that the sewing was done
while in milk of mushtaree & NO TAMLEEK
OCCURRED

--because of haqqush-shar’eah (i.e. avoiding ribaa),

Plan A (radd) is not possible,
But Plan B (rujoo bin nuqsaan) still is possible

94
 037 sewing cloth young old child (P 65)
#3B Step 1. Bought ma’eeb cloth -Mushtaree will NOT
P65 Step 2. Sewed ma’eeb cloth for old son (baligh) be considered as
Line 8 Step 3. Saw ‘ayb. being haabis lil-
Step 4. Handed sewed cloth to old son (baligh) mabee’
Note: Even though TAMLEEK occurred when he
handed over (did tasleem of) the cloth to his old -mushtaree will still
son (and tamleek makes a mushtaree haabis lil- retain Plan B (rujoo bin
mabee’), nuqsaan)
Mushtaree will NOT be considered as being
haabis lil-mabee’ -b/c step 2 already
and mushtaree will still retain Plan B (rujoo bin produced rujoo bin-
nuqsaan) nuqsaan for
mushtaree, i.e. doing
tasleem (in step 4) has
no effect on hukm

95
 ‫)‪038 mowt-itaaq-tadbeer-isteelaad-mukaatabah-akal-libaas (P 65-66‬‬

‫ﻋﻧد‬ ‫ﻋﻧد‬
‫اﻟﺻﺎﺣﺑﯾن‬ ‫أﺑﻲ ﺣﻧﯾﻔﺔ‬
‫ﯾرﺟﻊ‬ ‫ﯾرﺟﻊ‬ ‫اﻟﻣوت‬ ‫‪P65‬‬
‫‪Line 10‬‬
‫ﯾرﺟﻊ‬ ‫ﯾرﺟﻊ‬ ‫اﻻﻋﺗﺎق‬ ‫‪P65‬‬
‫‪Line 10‬‬
‫ﯾرﺟﻊ‬ ‫ﯾرﺟﻊ‬ ‫اﻟﺗدﺑﯾر‬ ‫‪P66‬‬
‫‪Line 2‬‬
‫ﯾرﺟﻊ‬ ‫ﯾرﺟﻊ‬ ‫اﻻﺳﺗﯾﻼد‬ ‫‪P66‬‬
‫‪Line 2‬‬
‫ﻻ ﯾرﺟﻊ‬ ‫ﯾرﺟﻊ‬ ‫اﻟﻣﻛﺎﺗﺑﺔ‬ ‫‪P66‬‬
‫‪Line 3‬‬
‫ﯾرﺟﻊ‬ ‫ﻻ ﯾرﺟﻊ‬ ‫اﻟﻘﺗل‬ ‫‪P66‬‬
‫‪Line 5‬‬
‫ﯾرﺟﻊ‬ ‫ﻻ ﯾرﺟﻊ‬ ‫اﻷﻛل‬ ‫‪P66‬‬
‫‪Line 8‬‬
‫ﯾرﺟﻊ‬ ‫ﻻ ﯾرﺟﻊ‬ ‫اﻟﻠﺑﺎس‬ ‫‪P66‬‬
‫‪Line 9‬‬

‫‪96‬‬
 039 walnut (P 67 top)

(Ashraf al-Hidaayah, p. 130, top)

Explanation of Hidaayah, p. 67, line 2-3:
‫ﻷن ﻣﺎﻟﯾﺗﮫ ﺑﺎﻋﺗﺑﺎر اﻟﻠب‬
‫وإن ﻛﺎن ﯾﻧﺗﻔﻊ ﺑﮫ ﻣﻊ ﻓﺳﺎده‬
‫ﻟم ﯾرده ﻷن اﻟﻛﺳر ﻋﯾب ﺣﺎدث‬
• Because before breaking, the value of the walnut is due to the
inner portion [‫]ﻟب‬
o Not due to the shell [‫]ﻗﺷر‬
• And because the meat/core of walnut is spoiled inside
o Thus, the ‫ ﻣﺣل‬of bay‘ is not existing
 Thus, the bay‘ is baatil
o Thus, the returning [‫ ]رد‬is not due to khiyar al-‘ayb plan A; but
rather, it is because the bay‘ is baatil

……………………………………

(Ashraf al-Hidaayah, p. 130, middle)

Explanation of:
‫وﻗﺎل اﻟﺷﺎﻓﻌﻲ ﯾرده ﻷن اﻟﻛﺳر ﺑﺗﺳﻠﯾطﮫ‬
‫ﻗﻠﻧﺎ اﻟﺗﺳﻠﯾط ﻋﻠﻰ اﻟﻛﺳر ﻓﻲ ﻣﻠك اﻟﻣﺷﺗري ﻻ ﻓﻲ ﻣﻠﻛﮫ‬
‫ﻓﺻﺎر ﻛﻣﺎ إذا ﻛﺎن ﺛوﺑﺎ ﻓﻘطﻌﮫ‬

97
 039 walnut (P 67 top)
Shafi‘i:
• The mushtaree broke the walnut using the authority of the baa’i‘
• And the action of the one who has been given authority is like the
action of the one who gives authority
o It is as if the baa’i‘ broke the walnut himself
• And because the action of breaking is ‫[ ﻣﻧﺳوب‬attributed/attached]
to the baa’i‘, no ‘ayb occurred with the mushtaree
o And since no ‘ayb jadeed (new ‘ayb) occurred with the
mushtaree
o i.e. as if the ‘ayb occurred with the baa’i‘
o Thus, the mushtaree still retains his khiyar al-‘ayb [plan A]

Response from Ahnaaf:

• The authority to break was given in the ‫ ﻣﻠك‬of the mushtaree
• The authority to break was not given in the ‫ ﻣﻠك‬of the baa’i‘
o Because, due to the ‘aqd, the ‫ ﻣﻠك‬of the baa’i‘ does not
remain
o And, because the ‫ ﻣﻠك‬of the baa’i‘ does not remain
 The authority to break was given in the ‫ ﻣﻠك‬of the
mushtaree
 It was not given in the ‫ ﻣﻠك‬of the baa’i‘
o And giving authority to the mushtaree to break in the ‫ ﻣﻠك‬of
the mushtaree, by the baa’i‘, is considered ‫( ﻟﻐو‬it does not
count)

98
 040 iqraar, bayyinah, ibaai yameen (p. 67, line 7)

from ATHMARUL HIDAAYAH (p. 163-164)

‫( ﺑﺈﺑﺎء ﯾﻣﯾن‬#3) ‫( ﺑﺑﯾﻧﺔ أو‬#2) ‫( ﺑﺈﻗرار أو‬#1) ‫وﻣن ﺑﺎع ﻋﺑدا ﻓﺑﺎﻋﮫ اﻟﻣﺷﺗري ﺛم ُر ﱠد ﻋﻠﯾﮫ ﺑﻌﯾب ﻓﺈن ﻗﺑل ﺑﻘﺿﺎء اﻟﻘﺎﺿﻲ‬

#1: ‫ ﺑﺈﻗرار‬means:

Mushtaree Awwal (Muneer) did iqrar in front of some other person that there was an 'ayb with

baai' awwal (Basheer). But in front of qazi, Muneer is denying that any 'ayb was present with

baai' awwal, and mushtaree thani (Nawaz) presented witnesses that mushtaree awwal did in

fact admit (do iqrar) in front of some person the presence of an 'ayb with baai' awwal. Then qazi

decided that the 2nd bay' be canceled/retracted.

---> Thus mushtaree awwal (Muneer) has the right to return mabee' to baai' awwal

(Basheer).

- Iqrar here does not mean that mushtaree awwal admitted (did iqrar) in front of qazi because

this would not result in allowing mushtaree awwal (Muneer) the right to return mabee' to baai'

awwal.

Note: here, the decision of the qazi is irrelevant, the 2nd bay' was retracted through mutual

consent as an iqaalah. (Iqaalah is faskh with respect to mutaaqidayn, but aqd jaded with

respect to everyone else.)

99
 040 iqraar, bayyinah, ibaai yameen (p. 67, line 7)

#2: ‫ ﺑﺑﯾﻧﺔ‬means:

Mushtaree thaani proved through witnesses that there was an 'ayb with mushtaree awwal

(Muneer).

---> Thus mushtaree awwal (Muneer) will have right to reurn mabee' to baai' awwal

(Basheer).

#3: ‫ ﺑﺈﺑﺎء ﯾﻣﯾن‬means:

Qazi asked mushtaree awwal (Muneer) to do qasm, but mushtaree awwal (Muneer) rejected

and thus qazi ordered the bay' thaani to be broken.

---> Thus, mushtaree awwal (Muneer) will have right to return mabee' to baai' awwal

(Basheer).

100
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

‫ ﺻورة‬#1 (p.70, line 6)

1. bought 2 slaves

2. did ‫ ﻗﺑض‬of only 1 slave (Sylvester) who was saleem

3. found ‫ ﻋﯾب‬in 2nd slave (Wilson) which he did not do ‫ ﻗﺑض‬of

Ruling:

he cannot return the ‫ ﻣﻌﯾب‬slave (Wilson) only

(because this would entail ‫)ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم‬

(‫ﻷن ﺗﺻرف اﻟﻣﺷﺗري ﻗﺑل اﻟﻘﺑض ﻻ ﯾﺻﺢ ﻟﻌدم ﺗﻣﺎم اﻟﺻﻔﻘﺔ )ﻷن اﻟﺻﻔﻘﺔ ﺗﺗم ﺑﻘﺑض ﻛل اﻟﻣﺑﯾﻊ وھو ﻣﺎ ﺣﺻل اﻟﻘﺑض ﻛﺎﻣﻼ‬

* Question: Why is ‫ ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم‬not ‫?ﺟﺎﺋز‬

Answer: (Gist from Inaayah, p. 556-557) Since qabdh is necessary before mushtaree is permitted to do
anytasarruf and since musthareee did not do qabdh completely yet, the mushtaree will not be allowed to
do any type of tasarruf yet.

Just as it is not jaaiz (due to tafreequs-safaqah) that if baai says “I sold you these 2 slaves for $100” and
mushtaree says I accept only 1 slave for $70; similarly tafreeq before the safaqah becomes taamm by
qabdh is also not jaaiz.

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#2 (p.70, line 8)

1. bought 2 slaves

2. did ‫ ﻗﺑض‬of only 1, the one which had ‫ ﻋﯾب‬in it (viz. Wilson)

Ruling: ikhtilaaf in this masala: Imam Abu Yusuf says he can return ‫ ﻣﻌﯾب‬one (Wilson) only,

But according to the riwaayat that is ‫ أﺻﺢ‬:

1-mushtaree can keep both or

2-mustharee can return both

(mustharee cannot return just maeeb slave)

101
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#3A (p.70, line 10)

1. bought 2 slaves

2. did ‫ ﻗﺑض‬of both (Sylvester and Wilson)

3. found ‫ ﻋﯾب‬in 1 only (Wilson)

Ruling:

1. he can return only Wilson if he likes

because this is ‫ ﺗﻔرﯾﻖ ﺑﻌد اﻟﺗﻣﺎم‬which is ‫ﺟﺎﺋز‬

(note: Imam Zufr says mushtaree cannot return only Wilson because according Imam
Zufr, tafreeq is not jaaiz neither before nor after tamamus safaqah)

OR 2. he can return both Wilson and Sylvester

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#3B (in haashia)

1. bought 2 khufs

2. did ‫ ﻗﺑض‬of 1 khuf only

3. found ‫ ﻋﯾب‬in 1 khuf

Ruling:

1-He can keep both

OR 2-return both,

but he cannot not keep only one because the nature of khuf is such that it is not used except in pairs

102
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#4 (p.71, line 2)

1. bought 2 slaves

2. did ‫ ﻗﺑض‬of both

3. ‫( اﺳﺗﺣﻖ اﺣدھﻣﺎ‬Wilson)

i.e. Wilson was taken away by original owner

Ruling: He cannot return Sylvester because ‫ ﺻﻔﻘﺔ‬became ‫( ﺗﺎﻣﺔ‬since existence of istihqaaq does not
interfere with ‫ﺻﻔﻘﺔ‬: even with istihqaaq the safaqah became taammah, and this ‫ ﺑﯾﻊ‬has become ‫ ﻻزم‬with
Sylvester as the mabee.

Tafreeequs-safaqah did happen here when Wilson was take away by mustahiq, but the tafreequs-
safaqah happened after tamamus-safaqah occurred. Hence this is tamamus-safaqah ba’dat tamam,
which is jaaiz.

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#5: Page 71, line 3

1. ‫ﻣوزوﻧﻲ‬/‫ ﻣﻛﯾﻠﻲ‬item has ‫ﻋﯾب‬

2. ‫ ﻣﺷﺗري‬did ‫( ﻗﺑض‬the ‫ ﺻﻔﻘﺔ‬becomes ‫)ﺗﻣﺎم‬

Ruling: ‫ ﻣﺷﺗري‬has 2 choices:

1) Take all ‫ﻣﺑﯾﻊ‬ (he can exercise his ‫)ﺧﯾﺎر اﻟﻌﯾب‬

or
2) Leave all ‫ﻣﺑﯾﻊ‬ (or he can choose NOT to exercise his ‫)ﺧﯾﺎر اﻟﻌﯾب‬

103
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)
………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#6: Page 71, line 6

1. ‫ﻣوزوﻧﻲ‬/‫ ﻣﻛﯾﻠﻲ‬item has no apparent ‫( ﻋﯾب‬e.g. spoil)

2. ‫ ﻣﺷﺗري‬did ‫ﻗﺑض‬
3. ‫( اﺳﺗﺣﻖ ﺑﻌﺿﮫ‬Someone claimed a portion)
Ruling: "‫"ﻻ ﺧﯾﺎر ﻟﻠﻣﺷﺗري ﻓﻲ رد ﻣﺎ ﺑﻘﻰ‬

i.e. ‫ ﻣﺷﺗري‬must keep the leftover ‫( ﻣﺑﯾﻊ‬he cannot return the leftover) because the ‫ ﺑﯾﻊ‬became ‫ﻻزم‬.

And the ‫ ﺻﻔﻘﺔ‬became ‫ ﺗﻣﺎم‬because of: 1) ‫ & ﻗﺑض‬2) ‫( رﺿﻰ اﻟﻌﺎﻗد‬the ‫ رﺿﻰ‬of ‫ﻣﺷﺗري‬/‫ ﻣﺎﻟك‬does not matter)

--Note: For a Safqah to be Taammah, 3 things are necessary:

1.‫( رﺿﺎ اﻟﻌﺎﻗد‬not ‫)ﻣﺎﻟك‬ 2.‫ ﻗﺑض اﻟﻣﺷﺗري ﻟﻠﻣﺑﯾﻊ‬3.‫ﻋدم اﻟﻌﯾب‬

---(p. 71, line 6) ‫ﻻ ﯾﺿره اﻟﺗﺑﻌﯾض‬

Ishkaal: In the case of the slave and the cloth, an ‫ ﻋﯾب‬in a part of the slave/cloth allows ‫ رد‬of the
entire slave/cloth; so why not in the case of a ‫ ﻣﻛﯾﻠﻲ‬or ‫ ﻣوزوﻧﻲ‬item?

Jawaab: In a ‫ﻣوزوﻧﻲ‬/‫ ﻣﻛﯾﻠﻲ‬item, ‫ ﺗﺑﻌﯾض‬is NOT harmful; thus, no ‫ ﻋﯾب‬of ‫ ﺷرﻛﺔ‬is produced. In the
slave/cloth, if we allowed ‫( رد‬retraction) of only the maeeb portion,

it would cause ‫ ﻋﯾب‬of ‫;ﺷرﻛﺔ‬

but in the case of the ‫ﻣوزوﻧﻲ‬/‫ ﻣﻛﯾﻠﻲ‬item, there is no issue of a ‫ ﻋﯾب‬of ‫ ﺷرﻛﺔ‬being present.

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#7: Page71, line 7

1. ‫ﻣوزوﻧﻲ‬/‫ ﻣﻛﯾﻠﻲ‬item has no apparant ‫ﻋﯾب‬

2. ‫ ﻣﺷﺗري‬did not do ‫( ﻗﺑض‬the ‫ ﺻﻔﻘﺔ‬does not becomes ‫)ﺗﻣﺎم‬
3. ‫اﺳﺗﺣﻖ ﺑﻌﺿﮫ‬
Ruling: (Because of Step 2) ‫ﻟﻠﻣﺷﺗري أن ﯾرد اﻟﺑﺎﻗﻲ ﻷﺟل ﺗﻔرق اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم‬

104
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#8A: [Not in the kitaab]

1. The cloth has no apparant ‫( ﻋﯾب‬e.g. rip)

2. ‫ ﻣﺷﺗري‬did not do ‫ﻗﺑض‬
3. ‫اﺳﺗﺣﻖ ﺑﻌﺿﮫ‬
Ruling: 2 Choices:

،‫ ﻓﻠﻠﻣﺷﺗري اﻟﺧﯾﺎر ﻟرد اﻟﺑﺎﻗﻲ‬.۱

‫ ﻓﺄن اﻟﺛوب ﯾﺗﻌﯾب ﻷﺟل اﻟﺗﺷﺧﯾص‬،‫ﻷﺟل ﺗﻔرق اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم أو ﻷﺟل ﻋﯾب اﻟﺷرﻛﺔ‬

‫ أﺧذ اﻟﺛوب اﻟﻣﺷﺗرك ﺑﯾن اﻟﻣﺷﺗري واﻟﻣﺳﺗﺣﻖ‬.۲

(The buyer will get reimbursed by the seller for the extra amount buyer paid)

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#8B: Page71, line 8

1. The cloth has no apparant ‫( ﻋﯾب‬e.g. rip)

2. ‫ ﻣﺷﺗري‬did do ‫ﻗﺑض‬
3. ‫اﺳﺗﺣﻖ ﺑﻌﺿﮫ‬
Ruling: The buyer has the choice of returning the remaining portion of cloth (due to the of ‫)ﻋﯾب اﻟﺷرﻛﺔ‬

(Here there is no ‫ ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم‬--but rather there is ‫ ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﺑﻌد اﻟﺗﻣﺎم‬which is jaaiz and item can be
returned due to ayb of shirkat)

105
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#9: Page 72, line 4

1. The slave stole while in possession of the seller (baai’)

2. The buyer (mushtaree) bought the slave while not knowing of the stealing
3. The slave’s hand was cut while in possession of the buyer (mushtaree)
Ruling:

1. According to ‫ﺻﺎﺣﺑﯾن‬: the cutting of the hand is like “‫ ”ﻋﯾب ﺟدﯾد‬and the buyer (mushtaree) will get
reimbursed by the seller for the difference between the value of the slave as a thief and as a
non-thief
For example: Slave (as a thief) is worth $80, while slave as a non-thief is worth $100. Thus, the
buyer (mushtaree) gets reimbursed $20; the buyer (mushtaree) gets reimbursed the “value” of
the old ‘ayb.

As if there were 2 ‫ ﻋﯾب‬:

1. the action of stealing AND

2. the ‫ ﻋﯾب‬of his hand being cut
Due to new ‫ﻋﯾب‬, returning (Plan A) is impossible,

thus, the buyer will do plan B: ‫رﺟوع ﺑﺎﻟﻧﻘﺻﺎن‬

2. According to ‫أﺑو ﺣﻧﯾﻔﺔ‬: the cutting of the hand is like “‫”أﺳﺗﺣﻘﺎق‬. The mushtaree (buyer) has 2
choices:
1. Return the slave and get back full money (because the buyer doesn’t want to have a 1-
handed slave)
2. Keep the slave & get reimbursed for ½. Buyer gave $100 for the whole slave, but in reality,
he was only buying ½ slave.
The buyer (mushtaree) was unaware of the “other half” being missing.

106
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

………………………………………………………………………………..…………………………………….

‫ ﺻورة‬#10: Page 72, Line 11

Ruling:

1-Saahibayn: ‫ﺑﻣﻧزﻟﺔ اﻟﻌﯾب‬

* Ayb #1= stealing with baai’ Ayb #2= stealing with mushtaree

The cutting of hand is like ‫ﻋﯾب ﺟدﯾد‬.

The mushtaree will get reimbursed by the seller for the difference between the value of the slave as a 2-
time thief and as a 1-time thief.

For example: Slave as a 2-time thief is worth $70.

And the slave as a 1-time thief is worth $90.

Mushtaree gets reimbursed for $20 (the mushtaree gets reimbursed for value of old ‘ayb)

2-Imam Abu Hanifah: ‫ﺑﻣﻧزﻟﺔ اﻹﺳﺗﺣﻘﺎق‬

* Ayb #1= stealing with the baai' Ayb #2= Stealing with the mushtaree

(p 72, line 11)

Assume slave is bought for $100

1- If the baai’ does mind the 2nd ayb, mushtaree can keep slave,

then the mushtaree keeps the slave and he gets reimbursed by the baai' for 1/4 of the slaves price; as if
with the baai' half of the hand was already cut off;

as if 1/4 of the slave was “already lost” with the baai' at the time of the purchase; thus buyer will buy
slave for $75

107
 041 khiyaarul ayb 2 slaves plus more (p. 70-72)

OR

2- If the baai' does not mind the second ‘ayb,

then the mushtaree can return the slave to the baai',

but the baai' will reimburse only ¾ of the slaves price to the mushtaree (because 1/4 of the slave was
lost by the mushtaree),

as if the mushtaree only gave back ¾ of the slave to the baa'i.

because half of the hand technically got cut with the baai'. [1/2 of 1/2= 1/4]

the baai’ is only getting ¾ of the slave from mushtaree, thus the baai’ will only reimburse the mushtare
for only ¾ value of the slave

-*As if the Qadhi cut off 1/2 of the hand with the baai' and cut the other 1/2 of the hand with the
mushtaree (as if the Qadhi cut the hand twice).

108
 ‫)‪041 khiyaarul ayb 2 slaves plus more (p. 70-72‬‬
‫ﺛوب‬ ‫ﻣﻛﯾﻠﻲ‪/‬ﻣوزوﻧﻲ‬ ‫ﻋﺑدﯾن )وﻛل ﺷﯾﺋﯾن ﯾﻣﻛن إﻓراد أﺣدھﻣﺎ ﺑﺎﻻﻧﺗﻔﺎع(‬
‫رد اﻟﻛل أو أﺧذ اﻟﻛل –‬ ‫رد اﻟﻛل أو أﺧذ اﻟﻛل –‬ ‫]‪[Soorat #1-#2: Page 70, line 6-8‬‬ ‫وﺟدان اﻟﻌﯾب‬
‫ﻻ ﯾﺟوز ﻟﮫ أن ﯾرد اﻟﻣﻌﯾب‬ ‫ﻻ ﯾﺟوز ﻟﮫ أن ﯾرد اﻟﻣﻌﯾب‬ ‫ﻟو ﻗﺑض أﺣد اﻟﻌﺑدﯾن ﻓوﺟد ﻓﯾﮫ ﻋﯾﺑﺎ‬ ‫ﻗﺑل ﺗﻣﺎم‬
‫ﻓﺈﻧﮫ ﺷﻲء واﺣد‬ ‫ﻓﺈﻧﮫ ﺷﻲء واﺣد‬ ‫ﻻ ﯾﺟوز ﻟﮫ رد اﻟﻌﺑد وﺣده ﻓﻘط‬ ‫اﻟﻘﺑض‬
‫وﻟو رد ﻷوﺟب اﻟﺷرﻛﺔ‬ ‫وﻟو رد ﻷوﺟب اﻟﺷرﻛﺔ‬ ‫ﺑل ﯾﺄﺧذ ﻛﻠﯾﮭﻣﺎ أو ﯾرد ﻛﻠﯾﮭﻣﺎ‬
‫واﻟﺷرﻛﺔ ﻋﯾب زاﺋد‬ ‫واﻟﺷرﻛﺔ ﻋﯾب زاﺋد‬ ‫ﻷﻧﮫ ﻻ ﯾﺟوز ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم‬
‫وﻻ ﯾﺟوز أن ﯾرد ﺑﻌﯾب زاﺋد‬ ‫وﻻ ﯾﺟوز أن ﯾرد ﺑﻌﯾب زاﺋد‬
‫رد ﻛﻠﮫ‬ ‫‪[Soorat #5: Page 71, line‬‬ ‫]‪[Soorat #3A: Page 70, line 10‬‬ ‫وﺟدان اﻟﻌﯾب‬
‫أو أﺧذ ﻛﻠﮫ‬ ‫]‪3‬‬ ‫ﻟو ﻗﺑض اﻟﻌﺑدﯾن ﻛﻠﯾﮭﻣﺎ‬ ‫ﺑﻌد ﺗﻣﺎم‬
‫رد ﻛﻠﮫ‬ ‫ووﺟد ﻓﻲ واﺣد ﻣن اﻟﻌﺑدﯾن ﻋﯾﺑﺎ‬ ‫اﻟﻘﺑض‬
‫أو أﺧذ ﻛﻠﮫ‬ ‫ﻓﻠﮫ أن ﯾرد اﻟﻣﻌﯾب ﺧﺎﺻﺔ أو ﯾرد ﻛﻠﯾﮭﻣﺎ‬
‫أو ﯾﻣﺳك ﻛﻠﯾﮭﻣﺎ‬
‫ﻟﻠﻣﺷﺗري أن ﯾرد اﻟﺛوب‬ ‫‪[Soorat #7: Page 71, line‬‬ ‫ﻟو اﺳﺗﺣﻖ أﺣد اﻟﻌﺑدﯾن‬ ‫اﺳﺗﺣﻘﺎق‬
‫ﻷﻧﮫ ﯾﺿره اﻟﺗﺑﻌﯾض واﻟﺷرﻛﺔ‬ ‫]‪7‬‬ ‫ﻗﺑل اﻟﻘﺑض‬ ‫اﻟﺑﻌض ﻗﺑل‬
‫ﻓﻠﮫ أن ﯾرد ﻣﺎ ﺑﻘﻲ‬ ‫ﻓﻠﮫ أن ﯾرد اﻟﺑﺎﻗﻲ‬ ‫اﻟﻘﺑض‬
‫ﻟﺗﻔرق اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم‬ ‫أو ﯾﻣﺳك اﻟﺑﺎﻗﻲ‬
‫– ﻷﻧﮫ ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﻗﺑل اﻟﺗﻣﺎم وھو ﻻ ﯾﺟوز‬
‫‪[Soorat #8B: Page 71,‬‬ ‫‪[Soorat #6: Page 71, line‬‬ ‫]‪[Soorat #4: Page 71, line 2‬‬ ‫اﺳﺗﺣﻘﺎق‬
‫]‪line 8‬‬ ‫]‪6-7‬‬ ‫ﻟو اﺳﺗﺣﻖ أﺣد اﻟﻌﺑدﯾن‬ ‫اﻟﺑﻌض ﺑﻌد‬
‫ﻟﻠﻣﺷﺗري أن ﯾرد اﻟﺛوب‬ ‫ﻓﻼ ﺧﯾﺎر ﻟﮫ أن ﯾرد ﻣﺎ ﺑﻘﻲ )ﺑﻌد‬ ‫ﻟﯾس ﻟﮫ أن ﯾرد اﻵﺧر‬ ‫اﻟﻘﺑض‬
‫ﻷن اﻟﺗﺑﻌﯾض ﯾﺿره ﻓﻲ اﻟﻣﺎﻟﯾﺔ‬ ‫اﻻﺳﺗﺣﻘﺎق( ﻋﻧده‬ ‫– ﺑل اﻟﻌﻘد ﻗد ﻟزم ﻓﯾﮫ )أي ﻓﻲ اﻵﺧر(‬
‫واﻻﻧﺗﻔﺎع ﺑﮫ‪.‬‬ ‫ﻷن اﻟﺗﺑﻌﯾض ﻻ ﯾﺿر اﻟﻣﻛﯾﻼت‬ ‫ﻷﻧﮫ ﺗﻔرﯾﻖ اﻟﺻﻔﻘﺔ ﺑﻌد اﻟﺗﻣﺎم )وھو ﯾﺟوز(‬
‫وﻟو أﻟزﻣﻧﺎ ﻋﻠﯾﮫ أن ﯾﻣﺳك اﻟﺛوب‬ ‫واﻟﻣوزوﻧﺎت‬
‫ﻓﯾﻛون ﻓﯾﮫ زﯾﺎدة ﻋﯾب )أي ﻋﯾب‬ ‫– ﻷن اﺳﺗﺣﻘﺎق اﻟﺑﻌض ﻻ ﯾوﺟب‬
‫اﻟﺷرﻛﺔ(‪.‬‬ ‫ﻋﯾﺑﺎ ﻓﻲ اﻟﻣﺳﺗﺣﻖ وﻓﻲ ﻏﯾر اﻟﻣﺳﺗﺣﻖ‬
‫واﻻﺳﺗﺣﻘﺎق ﻓﻲ ﯾد اﻟﻣﺷﺗري ﻟﯾس‬ ‫)ﻣﺎ ﺑﻘﻲ(‬
‫ﻋﯾﺑﺎ ﺟدﯾدا‬ ‫ﻷﻧﮭﻣﺎ ﺳواء ﻓﻲ اﻟﻣﺎﻟﯾﺔ‬
‫ﺑل ﻋﯾب ﻛﺎن ﻋﻧد اﻟﺑﺎﺋﻊ وﻗد ظﮭر‬ ‫واﻻﻧﺗﻔﺎع ﺑﺎﻟﺑﺎﻗﻲ ﻣﻣﻛن‪.‬‬
‫ﻓﻲ ﯾد اﻟﺑﺎﺋﻊ‬ ‫وﻟو ﺟوزﻧﺎ أن ﯾﻣﯾز اﻟﻣﻌﯾب وﯾرد‬
‫اﻟﻣﻌﯾب ﻓﮭذا ﯾوﺟب زﯾﺎدة ﻋﯾب ﻓﺎﻣﺗﻧﻊ‬
‫ھذه اﻟﺻورة‬
‫)‪(p. 559, Inaayah‬‬

‫‪109‬‬
 ‫‪042 Review of Baab Khiyaarul Ayb‬‬

‫ﺑﺎب ﺧﯾﺎر اﻟﻌﯾب‬

‫‪p. 62, line‬‬ ‫اﻟﺻورة اﻻوﻟﻰ‪ :‬اﻟﻌﯾب اﻟﻘدﯾم ﻓﻘط‬

‫‪4‬‬

‫‪p. 62, line 9‬‬ ‫اﻟﺗﻘﺳﯾم اﻻول ﻟﻠﻌﯾوب ﺑﺎﻋﺗﺑﺎر اﺧﺗﻼف اﻟﺳﺑب واﺗﺣﺎده‬

‫"‬ ‫اﻟﻧوع اﻻول‪ :‬ﻣﺎ ﯾﺧﺗﻠف ﻓﻲ اﻟﺻﻐر واﻟﻛﺑر‬

‫‪p. 63, line 6‬‬ ‫اﻟﻧوع اﻟﺛﺎﻧﻲ‪ :‬ﻣﺎ اﺗﺣد ﺳﺑﺑﮫ ﻓﻲ اﻟﺻﻐر واﻟﻛﺑر‬

‫‪p. 63, line 9‬‬ ‫اﻟﺗﻘﺳﯾم اﻟﺛﺎﻧﻲ‪ :‬ﺑﺎﻋﺗﺑﺎر اﻟﻌﯾب واﺧﺗﺻﺎﺻﮫ‬

‫"‬ ‫اﻟﻧوع اﻻول‪ :‬ﻣﺎ ﯾﺧﺗص ﺑﺎﻻﻧﺛﻰ )‪(5‬‬

‫‪p.64, line 2‬‬ ‫اﻟﻧوع اﻟﺛﺎﻧﻲ‪ :‬اﻟﻣﺷﺗرك ﺑﯾن اﻟﺻﻧﻔﯾن‬

‫‪p. 64, line 8‬‬ ‫ﺣدوث اﻟﻌﯾب اﻟﺟدﯾد ﻣﻊ اﻟﻘدﯾم وھو ﻋﻠﻰ ﻧوﻋﯾن‪:‬‬

‫)‪ (2a‬اﻟﺗﻌﯾب ﺑﺎﻓﺔ ﺳﻣﺎوﯾﺔ‬

‫"‬ ‫اﻟﻣﺎﻧﻊ اﻻول ﻣن اﻟرد‪ :‬اﻟﻣﻧﻊ ﻟﺣﻖ اﻟﻌﺑد ﺑﺳﺑب اﻟﻧﻘﺻﺎن‬

‫‪p. 65, line 1‬‬ ‫)‪ ( 2b‬اﻟﺗﻌﯾب ﺑﻔﻌل اﻟﻣﺷﺗري‬

‫‪p. 65, line 4‬‬ ‫اﻟﻣﺎﻧﻊ اﻟﺛﺎﻧﻲ‪ :‬اﻟﻣﻧﻊ ﻟﺣﻖ ﷲ‬

‫ﺑﺳﺑب اﻟزﯾﺎدة اﻟﻣﺗﺻﻠﺔ‬

‫‪p. 65, line 10‬‬ ‫اﻻطﻼع ﻋﻠﻰ اﻟﻌﯾب ﺑﻌد ھﻼك اﻟﻣﺑﯾﻊ او اﺳﺗﮭﻼﻛﮫ‬

‫‪p.67, line 1‬‬ ‫اﻻطــﻼع ﻋﻠــﻰ اﻟﻌﯾــب ﺑﻌــد ﻛﺳــر اﻟﻣﺑﯾــﻊ ﻋﻠــﻰ ﺛــﻼث ﺻــور‬
‫‪ : -1‬ﻓﺳـﺎد اﻟﻛـل‬
‫ﻓﺳـﺎد اﻟﻘﻠﯾـل‬ ‫‪-2‬‬
‫ﻓﺳﺎد اﻟﻛﺛﯾر‬ ‫‪-3‬‬

‫‪p.67, line 7‬‬ ‫اﻟﺑﺣث اﻟﺛﺎﻧﻲ ‪ -‬اﻟﻣﺳﺎﺋل اﻟﻌﺷرة اﻟﻣﺗﻔرﻗﺔ‬

‫‪110‬‬
 ‫‪043 usools/types of bay’ (haashiah p. 74-75) – khamr-dirham‬‬

‫‪Haashiah #3, p. 74‬‬

‫ھذه اﻟﻔﺻول ﺳﺗﺔ‪ :‬أرﺑﻌﺔ أﺻﺎﻟﺔ وإﺛﻧﺎن ﺿﻣﻧﺎ‬

‫أﻣﺎ اﻷرﺑﻌﺔ اﻷﺻﺎﻟﺔ ﻓﻌﻠﻰ ﺗرﺗﯾب اﻟﻣﺻﻧف ھﻲ‬

‫)ﺑﺎطل(‬ ‫‪ (1‬اﻟﺑﯾﻊ ﺑﺎﻟﻣﯾﺗﺔ واﻟدم‬
‫‪ (2‬اﻟﺑﯾﻊ ﺑﺎﻟﺧﻣر واﻟﺧﻧزﯾر )ﻓﺎﺳد(‬
‫)ﺑﺎطل(‬ ‫‪ (3‬ﺑﯾﻊ اﻟﻣﯾﺗﺔ واﻟدم‬
‫‪ (4‬ﺑﯾﻊ اﻟﺧﻣر واﻟﺧﻧزﯾر )ﺑﺎطل(‬
‫وﺣﻛﻣﮭﺎ‪ :‬أن اﻟﺑﯾﻊ ﻓﺎﺳد ﻓﻲ اﻟﻔﺻل اﻟﺛﺎﻧﻲ وﺑﺎطل ﻓﻲ اﻟﻔﺻول اﻟﺑﺎﻗﯾﺔ‬

‫وأﻣﺎ اﻻﺛﻧﺎن ﺿﻣﻧﺎ ﻓﮭﻣﺎ اﻟﻣﻘﺎﯾﺿﺔ ﻓﻲ اﻟﺧﻣر واﻟﺧﻧزﯾر أي‬

‫‪ (5‬ﺑﯾﻊ اﻟﺛوب ﺑﺎﻟﺧﻣر )ﻓﺎﺳد(‬
‫)ﻓﺎﺳد(‬ ‫‪ (6‬أو اﻟﺧﻣر ﺑﺎﻟﺛوب‬

‫وھﻲ ﻣﺑﻧﯾﺔ ﻋﻠﻰ أﺻول ﺛﻼﺛﺔ‬

‫‪ (1‬اﻷﺻل ﻓﻲ ﻋﻘد اﻟﺑﯾﻊ اﻟﻣﺑﯾﻊ وھو اﻟﻣﻌﻘود ﻋﻠﯾﮫ‬
‫واﻟﺛﻣن وﺳﯾﻠﺔ وذرﯾﻌﺔ ﻟﻠوﺻول إﻟﯾﮫ وھو اﻟﻣﻌﻘود ﺑﮫ‬
‫‪ (2‬أن ﻛل ﻣﺎ أﺿﯾف إﻟﯾﮫ ﻟﻔظ اﻟﺑﯾﻊ ﻓﮭو ﻣﺑﯾﻊ‬
‫وﻛل ﻣﺎ دﺧل ﻋﻠﯾﮫ اﻟﺑﺎء ﻓﮭو ﺛﻣن إﻻ ﻓﻲ اﻟﻣﻘﺎﯾﺿﺔ ﻓﺈن ﻓﯾﮭﺎ ﻛل ﻣن اﻟﻌوﺿﯾن ﯾﻛون ﺛﻣﻧﺎ وﻣﺛﻣﻧﺎ‬
‫‪ (3‬ﻛل ﻣﺎ ﻟﯾس ﺑﻣﺎل ﻋﻧد أﺣد ﻛﺎﻟدم واﻟﻣﯾﺗﺔ ﻓﺑﯾﻌﮫ واﻟﺑﯾﻊ ﺑﮫ ﺑﺎطل‬
‫وﻛل ﻣﺎ ھو ﻣﺎل ﻋﻧد ﺑﻌض دون آﺧرﯾن ﻛﺎﻟﺧﻣر واﻟﺧﻧزﯾر ﻓﺑﯾﻌﮫ ﺑﺎطل وأﻣﺎ اﻟﺑﯾﻊ ﺑﮫ ﻓﻔﺎﺳد ﺣﺗﻰ ﯾﻣﻠك ﻣﺎ ﯾﻘﺎﺑﻠﮫ‬
‫ﺑﻘﯾﻣﺔ اﻟﺛوب‬
‫‪………………………………………………………………………………….‬‬
‫‪Haashiah #4, p. 75‬‬
‫اﻷﺻل‪ :‬ﻛل ﻣﺎ أورث ﺧﻠﻼ ﻓﻲ رﻛن اﻟﺑﯾﻊ أو ﻓﻲ ﻣﺣﻠﮫ ﻓﮭو ﻣﺑطل وﻣﺎ أورﺛﮫ ﻓﻲ ﻏﯾرھﻣﺎ ﻓﻣﻔﺳد‬
‫وذﻛر ﻓﻲ "اﻟﺑﺣر"‪ :‬أن اﻟﺑﯾﻊ اﻟﻣﻧﮭﻲ ﻋﻧﮫ ﺛﻼﺛﺔ‪ :‬ﺑﺎطل وﻓﺎﺳد و ﻣﻛروه ﺗﺣرﯾﻣﺎ‬
‫وﻣﺎ ﻻ ﻧﮭﻲ ﻓﯾﮫ ﺛﻼﺛﺔ أﯾﺿﺎ‪:‬‬
‫‪ -1‬ﻧﺎﻓذ ﻻزم ‪ -‬اﻻول ﻣﺎ ﻛﺎن ﻣﺷروﻋﺎ ﺑﺄﺻﻠﮫ ووﺻﻔﮫ وﻟم ﯾﺗﻌﻠﻖ ﺑﮫ ﺣﻖ اﻟﻐﯾر وﻻ ﺧﯾﺎر ﻓﯾﮫ‬
‫‪ -2‬ﻧﺎﻓذ ﻟﯾس ﺑﻼزم ‪ -‬اﻟﺛﺎﻧﻲ ﻣﺎ ﻟم ﯾﺗﻌﻠﻖ ﺑﮫ ﺣﻖ اﻟﻐﯾر وﻓﯾﮫ ﺧﯾﺎر ‪-‬‬
‫‪ -3‬ﻣوﻗوف ‪ -‬اﻟﺛﺎﻟث اﻟﻣوﻗوف ﻣﺎ ﺗﻌﻠﻖ ﺑﮫ ﺣﻖ اﻟﻐﯾر‬

‫‪111‬‬
 ‫)‪044 20 reasons how bay’ becomes faasid (haashiah #4, p. 75‬‬

‫اﻋﻠم أن وﺟوه ﻓﺳﺎد اﻟﺑﯾﻊ ﻋﺷرون ﻋﻠﻰ ﻣﺎ ذﻛره اﻟﻣﺻﻧف‪ ،‬ﻷن ﻟﺻﺣﺔ اﻟﺑﯾﻊ ﻋﺷرون ﺷرطﺎ‪ ،‬ﯾﻔﺳد اﻟﺑﯾﻊ ﺑﻔواﺗﮭﺎ‪،‬‬
‫ﺑﻌﺿﮭﺎ إﯾﺟﺎﺑﯾﺔ وﺑﻌﺿﮭﺎ ﺳﻠﺑﯾﺔ‪ ،‬ﻓﺎﻻﯾﺟﺎﺑﯾﺔ ﺣﺳب ﺗرﺗﯾب اﻟﻌﻘﻠﻲ اﻟﻣﻧطﻘﻲ ﻋﺷرة‪،‬‬
‫وھﻲ أن ﯾﻛون اﻟﻣﺑﯾﻊ‪:‬‬
‫‪ (1‬ﻣﺎﻻ‬
‫‪ (2‬ﻣﺗﻘوﻣﺎ )أي ﻣﻧﺗﻔﻌﺎ ﺑﮫ ﺷرﻋﺎ(‬
‫‪ (3‬ﻣوﺟودا‬
‫‪ (4‬ﻣﻣﻠوﻛﺎ‬
‫‪ (5‬ﻣﻘﺑوﺿﺎ‬
‫‪ (6‬ﻣﻘدور اﻟﺗﺳﻠﯾم‬
‫‪ (7‬ﻣﻌﻠوﻣﺎ‬
‫‪ (8‬ﻣﺣددا )ﻻ ﻣﺟﮭول اﻟﺣدود اﻷرﺑﻌﺔ(‬
‫‪ (9‬ﻣﻣﯾزا )ﻻ ﻣﺧﺗﻠطﺎ(‬
‫ﻣﻛرﻣﺎ ﻏﺎﯾﺔ اﻻﻛرم‬ ‫‪(10‬‬

‫واﻟﺳﻠﺑﯾﺔ اﻟﻌﺷرة‪،‬‬
‫ھﻲ أن ﻻ ﯾﻛون ﻓﻲ اﻟﺑﯾﻊ‪:‬‬
‫‪ (1‬ﻣﻌﻧﻰ اﻟرﺑﺎ‬
‫‪ (2‬واﻟﻘﻣﺎر‬
‫‪ (3‬واﻟﻐرر‬
‫‪ (4‬واﻟﺿرر‬
‫‪ (5‬واﻟﺷرط اﻟﻔﺎﺳد‬
‫‪ (6‬وأن ﻻ ﯾﻛون ﻣﮭﺎﻧﺎ ﻏﺎﯾﺔ اﻻھﺎﻧﺔ‬
‫‪ (7‬وﻻ ﻣﺗﺻﻼ ﺑﻐﯾره ﺧﻠﻘﺔ‬
‫‪ (8‬وﻻ ﯾﻛون ﻓﯾﮫ ﺻﻔﻘﺔ ﻓﻲ ﺻﻔﻘﺔ‬
‫‪ (9‬وﻻ اﻟﺟﻣﻊ ﺑﯾن اﻟﺻﺣﯾﺢ واﻟﺑﺎطل‬
‫وﻻ اﻟﻣﻧﻊ ﺑﻐﯾره )أي اﻟﻘﺑﺢ ﺑﺳﺑب ﺧﺎرج ﻋن اﻟﻌﻘد(‬ ‫‪(10‬‬

‫‪112‬‬
 045 umm walad/mudabbar/mukaatab --p. 76 line 1, p. 76 line 2, p. 77 line 1

—will come again on p. 92-93 in chapter of bay’ faasid

‫اﻣﺎم أﺑو‬ ‫ﺻﺎﺣﺑﯾن‬

‫ﺣﻧﯾﻔﺔ‬
‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫ﻗن‬ +‫ﺣر‬ 1

x x closer to
‫ﺣرﯾﺔ‬
‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫ﻗن‬ + ‫ﻣﻛﺎﺗب‬ 2

x x
‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫ﻗن‬ + ‫ﻣﺎل اﻟﻣﺷﺗري‬ 3

x x
‫ﺑﺎطل‬ ‫ﻓﺎﺳد‬ ‫ﻗن‬ + ‫ام اﻟوﻟد‬ 4

x 
‫ﺑﺎطل‬ ‫ﻓﺎﺳد‬ ‫ﻗن‬ + ‫ﻣدﺑرﻣطﻠﻖ‬ 5

x 
‫ﺟﺎﺋز‬ ‫ﺟﺎﺋز‬ ‫ﻗن‬ + ‫ﻣدﺑر ﻣﻘﯾد‬ 6

  closer to
‫ﺟﺎﺋز‬ ‫ﺟﺎﺋز‬ ‫ﻗن‬ + ‫ﻗن‬ 7 ‫ﻋﺑدﯾﺔ‬
 

Note: this is according to qowl of A.H. on this page (p. 77, lline1)

113
 ‫‪046 umm walad, mudabbar, mukaatab in haashia p 76-77‬‬

‫اﻧﻣﺎ ﻣﻠﺣﻖ ﺑﺣﻘﯾﻘﺔ ﻓﻲ ﻣﺣل ﯾﻘﺑل اﻟﺣﻘﯾﻘﺔ‬

‫وﺣﻘﯾﻘﺔ اﻟﺑﯾﻊ اﻟﻔﺎﺳد‪ :‬ﺛﺑوت اﻟﻣﻠك ﻋﻧد إﺗﺻﺎل اﻟﻘﺑض‬
‫اﻟﻣدﺑر واﻟﻣﻛﺎﺗب ﻣﺎﻻن ﺣﻘﯾﻘﺔ‪،‬‬
‫ﺣران ﻣن وﺟﮫ‪،‬‬
‫ﻓدﺧﻼ ﺗﺣت اﻟﺑﯾﻊ ﻓﻲ ﺣﻖ إﻧﻌﻘﺎد اﻟﻌﻘد دون اﻟﺣﻛم‬
‫‪ are maal in one sense,‬أم اﻟوﻟد‪/‬اﻟﻣدﺑر‬
‫‪non-maal in another,‬‬
‫ﻋﺑد اﻟﻣﺷﺗري ‪and are similar to‬‬
‫‪,‬إﻧﻌﻘﺎد ‪ with regards to‬ﺑﯾﻊ ‪ will be included in the‬ﻋﺑد اﻟﻣﺷﺗري ‪in the sense that just like the‬‬
‫‪),‬ﻣﻠك ‪ (result, outcome of transferring‬ﺣﻛم ‪but not with regards to‬‬
‫أم اﻟوﻟد‪/‬اﻟﻣدﺑر ‪similarly, is the case of‬‬

‫اﻟﻣﻛﺎﺗب ‪ and‬أم اﻟوﻟد‪/‬اﻟﻣدﺑر ‪Difference between‬‬

‫‪#2‬‬ ‫‪#1‬‬

‫ﺻﺎر اﻟﻣﺷﺗري ﻗﺎﺑﺿﺎ ﻋﻠﯾﮫ إذا أﺧذ‬ ‫ﯾدﺧل ﺗﺣت اﻟﺑﯾﻊ‬ ‫أم اﻟوﻟد‪/‬اﻟﻣدﺑر‬

‫ﻻ ﯾﺻﯾر اﻟﻣﺷﺗري ﻗﺎﺑﺿﺎ ﻋﻠﯾﮫ إذا أﺧذ‬ ‫ﻻ ﯾدﺧل ﺗﺣت اﻟﺑﯾﻊ‬ ‫اﻟﻣﻛﺎﺗب‬
‫ﻷن ﻟﻠﻣﻛﺎﺗب ﯾدا ﻋﻠﻰ ﻧﻔﺳﮫ‬

‫‪Pg 76-77 Haashia‬‬

‫إذا ﺑﯾﻊ ﺑﮭن‬ ‫ﺑﯾﻊ ﺑﻧﻔﺳﮫ‬

‫ﯾدﺧل ﻓﻲ إﺑﺗداء اﻟﺑﯾﻊ‬ ‫ﯾﺻﺢ إﺑﺗداء‬ ‫أم اﻟوﻟد‪/‬اﻟﻣدﺑر‪/‬اﻟﻣﻛﺎﺗب‬

‫ﻟﻛوﻧﮫ ﻣﺣﻼ ﻟﻠﺑﯾﻊ‬ ‫ﯾﺑطل ﺑﻘﺎء‬
‫ﺛم ﺧرج ﻟﺗﻌﻠﻖ ﺣﻘﮫ‬
‫ﻓﺑﻘﻲ اﻟﻘن ﺑﺣﺻﺗﮫ ﻣن اﻟﺛﻣن )ﻷن اﻟﺑﯾﻊ ﺑﺎﻟﺣﺻﺔ ﺑﻘﺎء ﺟﺎﺋز(‬

‫ﻻ ﯾدﺧل ﻓﻲ إﺑﺗداء اﻟﺑﯾﻊ‬ ‫ﯾﺑطل إﺑﺗداء‬ ‫اﻟﺣر‬

‫ﻟﻌدم ﻛوﻧﮫ ﻣﺣﻼ ﻟﻠﺑﯾﻊ‬ ‫ﯾﺑطل ﺑﻘﺎء أﯾﺿﺎ‬
‫ﺛم ﺧرج ﻟﺗﻌﻠﻖ ﺣﻘﮫ‬
‫ﻓﻼ ﯾﺑﻘﻲ اﻟﻘن ﺑﺣﺻﺗﮫ ﻣن اﻟﺛﻣن )ﻷن اﻟﺑﻘﺎء ﺑﺎﻟﺣﺻﺔ ﻻ ﯾﺟوز(‬

‫‪114‬‬
 ‫‪047 tareeq muroor shirb etc p 83-84‬‬

‫‪-‬اﻟطرﯾﻖ ﻣﻌﻠوم‬ ‫ﺟﺎﺋز‬ ‫ﺑﯾﻊ رﻗﺑﺔ اﻟطرﯾﻖ‬ ‫ﺻورة‬

‫‪-‬ﻷن ﻟﮫ طوﻻ وﻋرﺿﺎ ﻣﻌﻠوﻣﺎ‬ ‫‪1‬‬

‫‪-‬اﻟﻣﺳﯾل ﻣﺟﮭول‬ ‫ﺑﺎطل‬ ‫ﺑﯾﻊ ﻣﺳﯾل اﻟﻣﺎء‬ ‫ﺻورة‬

‫‪-‬ﻻ ﯾدري ﻗدر ﻣﺎ ﯾﺷﻐﻠﮫ ﻣن اﻟﻣﺎء‬ ‫‪2‬‬
‫‪-‬ﻷﻧﮫ ﺣﻖ وﺑﯾﻊ اﻟﺣﻘوق ﺑﺎﻻﻧﻔراد ﻻ‬ ‫ﺑﺎطل‬ ‫ﺑﯾﻊ ﺣﻖ اﻟﻣرور‬ ‫ﺻورة‬
‫ﯾﺟوز‬ ‫ﻋﻠﻰ اﻻرض‬ ‫‪3A‬‬

‫‪-‬أن ﺣﻖ اﻟﻣرور ﻣﻌﻠوم )ﻋﻠﻰ‬ ‫ﺟﺎﺋز‬ ‫ﺑﯾﻊ ﺣﻖ اﻟﻣرور‬ ‫ﺻورة‬

‫اﻷرض(‪ ،‬ﯾﺗﻌﻠﻖ ﺑﻌﯾن ﺗﺑﻘﻰ‪ ،‬وھو‬ ‫ﻋﻠﻰ اﻻرض‬ ‫‪3B‬‬
‫اﻷرض‬
‫‪-‬ﻓﺄﺷﺑﮫ اﻻﻋﯾﺎن‬
‫‪(Since this right resembles a‬‬
‫ﻋﯾن‪,‬‬
‫)‪it can be sold.‬‬
‫‪-‬ﻷﻧﮫ ﻣﺟﮭول ﻟﺟﮭﺎﻟﺔ ﻣﺣﻠﮫ‬ ‫ﺑﺎطل‬ ‫ﺑﯾﻊ ﺣﻖ اﻟﻣﺳﯾل‬ ‫ﺻورة‬
‫‪-‬ﻓﺄﺷﺑﮫ اﻟﻣﻧﺎﻓﻊ )ﺑﯾﻊ اﻟﻣﻧﺎﻓﻊ ﻻ ﯾﺟوز(‬ ‫)ﻣﺳﯾل اﻟﻣﺎء(‬ ‫‪4‬‬
‫ﻋﻠﻰ اﻷرض‬
‫‪-‬ﻷن ﺣﻖ اﻟﻣﺳﯾل ﻧظﯾر ﺣﻖ اﻟﺗﻌﻠﻲ‬ ‫ﺑﺎطل‬ ‫ﺑﯾﻊ ﺣﻖ اﻟﻣﺳﯾل‬ ‫ﺻورة‬
‫وﺣﻖ اﻟﺗﻌﻠﻲ ﯾﺗﻌﻠﻖ ﺑﻌﯾن ﻻ ﺗﺑﻘﻰ وھو‬ ‫ﻋﻠﻰ اﻟﺳطﺢ‬ ‫‪5‬‬
‫اﻟﺑﻧﺎء‬
‫‪-‬ﻓﺄﺷﺑﮫ اﻟﻣﻧﺎﻓﻊ )ﺑﯾﻊ اﻟﻣﻧﺎﻓﻊ ﻻ ﯾﺟوز(‬

‫‪115‬‬
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

Soorat A- ‫ﺷراء ﻣﺎ ﺑﺎع ﺑﺎﻗل ﻣﻣﺎ ﺑﺎع ﻗﺑل ﻧﻘد اﻟﺛﻣن‬

Monday (Step 1): Tuesday (Step 2):

‫ﺟﺎرﻳﺔ‬ ‫ﺟﺎرﻳﺔ‬

Basheer Muneer Basheer Muneer

$800 $600

‫ ﻧﻘﺪ اﻟﺜﻤﻦ‬did not occur yet

116
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

---If both steps (Mon. & Tues.) are “combined”, it is as if: The resulting outcome is (as if):
The ‫ ﺟﺎرﻳﺔ‬goes back and forth and
Basheer has a ‫ ﺟﺎرﻳﺔ‬+ $200 Muneer is in ‘debt’ [-$200]
maqaassah occurs between the $800 and $600:
Basheer ends up getting $200
without any ‫ﻋوض‬
Basheer gives ‘nothing’ to Muneer
–‫( ﻟم ﯾدﺧل ﻓﻲ ﺿﻣﺎن ﺑﺷﯾر‬$ 600) [In step 2, Tuesday] ‫اﻟﺛﻣن‬
-- ‫ اﻟﺗﺻرف ﻗﺑل اﻟﻘﺑض‬/‫ﻻ ﯾﺟوز اﻟﺑﯾﻊ‬
‫ﻓﻼ ﯾﺟوز ﻟﺑﺷﯾران ﯾرﺑﺢ ﺑﻣﺎ ﻟم ﯾﺿﻣن‬
Basheer Muneer
Ex: Marriage is halaal because man accepts financial
liability/responsibility (Nafaqah, Mahr, etc)
--The effect of the 1st step (the 1st transaction) still remains.

Muneer gives $800- $600 = $200 to Basheer --Thus, when Basheer ends up (on Tuesday) with the same ‫ ﺟﺎرﯾﺔ‬PLUS
$200 extra, this is ‫ﺷﺑﮭﺔ اﻟرﺑﺎ‬.
--Basheer's 2nd transaction was connected to/dependent on his 1st
transaction. The 2nd transaction made the 1st “permanent” in the
sense that the 1st transaction had the possibility of being retracted
(due to possibility of an ayb). If that had happened the 2nd transaction
could/would have never occurred. Because the 2nd disallowed the 1st
to be retracted, they will both be considered as it they are combined
into 1 transaction. Both transactions are considered as 1 transaction in
which Bashir got $200 for nothing.

117
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

Soorat B- ‫اﻟﺑﯾﻊ ﻣن اﻟﻐﯾر‬

Monday (Step 1): Tuesday (Step 2):

‫ﺟﺎرﻳﺔ‬ ‫ﺟﺎرﻳﺔ‬

Basheer Muneer Muneer Nawaz

$800 1,000

‫ ﻧﻘﺪ اﻟﺜﻤﻦ‬did not occur yet

--Muneer is permitted to get ribh of $200 ($1,000 - $ 800)

because he is using (as a means to get this ribh) the slave
that he did do qabdh of

118
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

Wednesday (Step 3):

‫ﺟﺎرﻳﺔ‬

Basheer Nawaz

$600

--remember, when getting ribh from Muneer (Tuesday of Soorat A) this was haram for Basheer,

--why was this was haram for Basheer?

Because Basheer was getting benefit from the thaman which is ghair-maqboodh

--and this is not allowed because it is in category/ruling of shubhatur-ribh

--BUT this (Wednesday of Soorat B) is jaaiz for Basheer because Basheer is not getting benefit from the thaman which is ghair-maqboodh in a direct manner

---but rather he is getting benefit from the thaman which is ghair-maqboodh in an INDIRECT manner

-- the means of his ribh here (the Wednesday transaction of Soorat B) is some other of his “own money” (not the ghair-maqboodh money)

--why is this indirect? Because here another additional step was added

--hence, the ruling of shubhatur-ribh descends/lowers to a lower level (i.e. to shubhatur- shubhatir-ribh)

119
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

Soorat C- ‫اﻟﺑﯾﻊ ﺑﻣﺛل اﻟﺛﻣن اﻷول‬

Monday (Step 1): Tuesday (Step 2):

‫ﺟﺎرﻳﺔ‬ ‫ﺟﺎرﻳﺔ‬

Basheer Muneer Basheer Muneer

$800 $800

‫ ﻧﻘﺪ اﻟﺜﻤﻦ‬did not occur yet

120
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

---If both steps (Mon. & Tues.) are combined, it is as if:

Basheer gives ‘nothing’ to Muneer

Basheer Muneer

Muneer gives $0 to Basheer

The resulting outcome is:

Basheer has his original ‫ﺟﺎرﻳﺔ‬ Muneer has his original $800

---As if Basheer and Muneer do not get nor lose anything new.
--Basheer ends up with the same ‫ ﺟﺎرﯾﺔ‬and Muneer ends up with the same $800.
---since there is no such maqaassah that leads to fadhl, there is no riba
--without any fadhl there is no riba at all

121
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

Soorat D- ‫اﻟﺑﯾﻊ ﺑزﯾﺎدة‬

Monday (Step 1): Tuesday (Step 2):

‫ﺟﺎرﻳﺔ‬ ‫ﺟﺎرﻳﺔ‬

Basheer Muneer Basheer Muneer

$800 $1, 250

‫ ﻧﻘﺪ اﻟﺜﻤﻦ‬did not occur yet

122
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

--If both steps (Mon. & Tues.) are “combined”, it is as if:

Basheer gives ‘$450’ to Muneer

Basheer Muneer

Muneer gives ‫ ﺟﺎرﻳﺔ‬to Basheer

The resulting outcome is:

Basheer has a ‫ﺟﺎرﻳﺔ‬ Muneer gets $450

---As if:

--Muneer is making $450 in exchange for giving the ‫ﺟﺎرﯾﺔ‬

--but that's fine because Muneer is getting ‫ رﺑﺢ‬after the ‫ ﺟﺎرﯾﺔ‬was in his ‫ﺿﻣﺎن‬.

--while, Basheer is not getting any ‫ رﺑﺢ‬or any type of ‘extra ‘

--Basheer is ‘not allowed’ to make any ‫ رﺑﺢ‬from the thaman he never got in his qabdh from Muneer

--Because to get ‫ رﺑﺢ‬from something without taking dhamaan of it is NOT allowed,

i.e. only after dhamaan (which happens with qabdh) is it allowed to get ‫ رﺑﺢ‬from something.

123
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman P85-86

Soorat E- ‫اﻟﺑﯾﻊ ﺑﺎﻟﻌرض‬

Monday (Step 1):

‫ﺟﺎرﻳﺔ‬

Basheer Muneer

$800

‫ ﻧﻘﺪ اﻟﺜﻤﻦ‬did not occur yet

Tuesday (Step 2):

‫ﺟﺎرﻳﺔ‬

Basheer Muneer

goat

124
 048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman Pages 85-86

--If both steps (Mon. & Tues.) are “combined”, it is as if:

Basheer gives goat to Muneer

Basheer Muneer

Muneer gives ‫ ﺟﺎرﻳﺔ‬+ $800 to Basheer

The resulting outcome is:

Basheer gets a ‫ ﺟﺎرﻳﺔ‬+ $800 Muneer gets a goat

---As if:

--Basheer ends up with a ‫ ﺟﺎر�ﺔ‬+ $800 while Muneer ends up with a goat

--goat vs. cash ($800):

--these are 2 different jins (items of 2 different categories cannot be monetarily “compared” with
eachother)

---thus, there is no such maqaassah that leads to any apparent fadhl

-- hence, there is no riba

125
 ‫‪048 shiraau maa baa biaqalli mimaa baa qabla naqdithaman Pages 85-86‬‬

‫اﻟﺨﻼﺻﺔ‬
‫ﺷﺮاء ﻣﺎ ﺑﺎع ﺑﺄﻗﻞ ﻣﺎ ﺑﺎع ﻗﺒﻞ ﻧﻘﺪ اﻟﺜﻤﻦ‬
‫ﻻ ﯾﺠﻮز ﺑﺄن ﻓﯿﮫ رﺑﺢ ﺣﺼﻞ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﻤﻄﻠﻖ‪ -‬ﻣﻘﯿﺲ‬ ‫ﺻﻮرة‬
‫ﻻ ﻋﻠﻰ ﺿﻤﺎن اﻟﺒﺎﺋﻊ‬ ‫‪۱‬‬
‫)ﻻ ﯾﺠﻮز أن ﯾﺮﺑﺢ ﺑﻤﺎ ﻟﻢ ﯾﻀﻤﻦ(‬
‫ﯾﺠﻮز ﻷن ﻻ ﯾﺤﺼﻞ ﻟﻠﺒﺎﺋﻊ اﻷول رﺑﺢ ﻣﻦ اﻟﻤﺸﺘﺮي اﻷول‬ ‫ﻧﻈﯿﺮ ‪ -۱‬ﻣﻘﯿﺲ ﻋﻠﯿﮫ ‪۱‬‬ ‫ﺻﻮرة‬
‫)اﻟﺒﯿﻊ ﻣﻦ ﻏﯿﺮه(‬ ‫‪۲‬‬
‫ﯾﺠﻮز ﻟﻌﺪم اﻟﺮﺑﺎ أو اﻟﻔﻀﻞ‬ ‫ﻧﻈﯿﺮ ‪ -۲‬ﻣﻘﯿﺲ ﻋﻠﯿﮫ ‪۲‬‬ ‫ﺻﻮرة‬
‫)اﻟﺒﯿﻊ اﻟﺜﺎﻧﻲ ﺑﻤﺜﻞ اﻟﺬي ﻟﻸول(‬ ‫‪۳‬‬
‫ﯾﺠﻮز ﻷن اﻟﺮﺑﺢ ﯾﺤﺼﻞ ﻟﻠﻤﺸﺘﺮى‬ ‫ﻧﻈﯿﺮ ‪ -۳‬ﻣﻘﯿﺲ ﻋﻠﯿﮫ ‪۳‬‬ ‫ﺻﻮرة‬
‫واﻟﻤﺒﯿﻊ ﻛﺎن ﻓﻲ ﺿﻤﺎن اﻟﻤﺸﺘﺮي‬ ‫)اﻟﺒﯿﻊ اﻟﺜﺎﻧﻲ ﺑﺎﻟﺰﯾﺎدة أو ﺑﺎﻷﻛﺜﺮ(‬ ‫‪٤‬‬
‫ﻓﯿﺠﻮز أن ﯾﺮﺑﺢ ﺑﮫ‬
‫ﯾﺠﻮز ﻷن اﻟﻔﻀﻞ ﻻ ﯾﻈﮭﺮ‬ ‫ﻧﻈﯿﺮ ‪ -٤‬ﻣﻘﯿﺲ ﻋﻠﯿﮫ ‪٤‬‬ ‫ﺻﻮرة‬
‫ﻷﺟﻞ ﻋﺪم اﻟﻤﺠﺎﻧﺴﺔ ﺑﯿﻦ اﻟﻔﻠﻮس واﻟﻌﺮض‬ ‫)اﻟﺒﯿﻊ اﻟﺜﺎﻧﻲ ﺑﺎﻟﻌﺮض(‬ ‫‪٥‬‬

‫ﺷﺮاء ﻣﺎ ﺑﺎع ﺑﺄﻗﻞ ﻣﻤﺎ ﺑﺎع ﻗﺒﻞ ﻧﻘﺪ اﻟﺜﻤﻦ‪-‬‬

‫ﻻ ﯾﺠﻮز ﻟﺸﺒﮭﺔ اﻟﺮﺑﺎ‪ ،‬ﻷن اﻟﺮﺑﺢ اﻷول وﺟﺐ ﺑﺎﻟﺒﯿﻊ اﻟﺜﺎﻧﻲ‬
‫ﻷن اﻟﺒﯿﻊ اﻷول ﻛﺎن ﻋﻠﻰ ﺷﺮف اﻟﺴﻘﻮط‬
‫ﻻﺣﺘﻤﺎل أن ﯾﺠﺪ اﻟﻤﺸﺘﺮي ﻓﯿﮭﺎ ﻋﯿﺐ‪ ،‬ﻓﯿﺮدھﺎ‪،‬‬
‫ﻓﺴﻘﻂ اﻟﺜﻤﻦ اﻷول ﻋﻠﻰ اﻟﻤﺸﺘﺮى‪،‬‬
‫ﻟﻜﻦ ﺑﺎﻟﺒﯿﻊ اﻟﺜﺎﻧﻲ ﯾﻘﻊ اﻻﻣﻦ ﻋﻦ ﺳﻘﻮط اﻟﺜﻤﻦ اﻷول ﻋﻠﻰ اﻟﻤﺸﺘﺮى‬
‫أي أﻗﺮ وﺟﻮب اﻟﺜﻤﻦ اﻷول ﻋﻠﻰ اﻟﻤﺸﺘﺮي ﻷﺟﻞ اﻟﻌﻘﺪ اﻟﺜﺎﻧﻲ‪،‬‬
‫ﻓﺼﺎر اﻟﺒﺎﺋﻊ ﺑﺎﻟﻌﻘﺪ اﻟﺜﺎﻧﻲ‬
‫ﻛﺄﻧﮫ ﻣﺸﺘﺮ ‪ 800‬ب ‪ 600‬ﻓﮭذا ﺷﺒﮭﺔ اﻟﺮﺑﺎ‬

‫‪126‬‬
 049 p 86 Sandy & Katrina

p. 86 Sandy Katrina
Friday
Step B:
Thursday
Step A:
Sandy
× 
Sandy + Katrina
�‫�ﺸ‬
‫ي‬ �‫ﻣﻨ‬
‫ي‬

�‫�ﺸ‬
‫ي‬ �‫ﻣﻨ‬
‫ي‬
$500

$500

127
 049 p 86 Sandy & Katrina
Combining A & B:
Combining A& B (Net total
Sandy Katrina
Thursday & Friday):
was As if:
originally
with -Basheer lost Sandy on Thursday
Basheer.
Sandy went
�‫�ﺸ‬
‫ي‬ �‫ﻣﻨ‬
‫ي‬ -but Basheer got Sandy back on
back and
Friday
forth and
ended up
with Basheer $500 - $500 = net zero
again
(500 went back and forth) -PLUS Basheer also got Katrina
------
“for free” (without any iwadh)
PLUS
Basheer also - the $500 went back & forth (i.e.
ends up with
Basheer lost the $500 and then
(extra) got $500 back again)
Katrina
from Muneer
alongwith
Sandy.

128
 049 p 86 Sandy & Katrina

Splitting Step B (Friday):

If B1 & B2 are combined,
Step B2:
it will result in B

Step B1: Sandy

Katrina

�‫�ﺸ‬
‫ي‬ �‫ﻣﻨ‬
‫ي‬
�‫�ﺸ‬
‫ي‬ �‫ﻣﻨ‬
‫ي‬

$320

$180
This portion of ‫ ﺑﻴﻊ‬is faasid
‫ﻻﻧﻪ ت‬
‫�ﺸ��ــﻬﺎ بﺎﻗﻞ ﻣﻤﺎ بﺎع‬
This portion of ‫ ﺑﻴﻊ‬is jaaiz
-this is not jaaiz because this is considered to be
shiraau maa baa’ bi aqalli mim-maa baa’ qabla naqdith-thaman

129
 049 p 86 Sandy & Katrina

Combining A & B2:

On Thursday (A): Muneer owes $500 to Basheer (Basheer: +500)
On Friday (B2): Basheer owes $320 to Muneer (Muneer: +320)

Net of A & B2:

-Muneer now owes only $180 to Basheer (Muneer: -180)
-And Basheer ends up with original Sandy PLUS 180 for free without any iwadh (Basheer: Sandy + $180)

-As if Basheer is buying back Sandy for $320 ($180 less than the price Basheer sold Sandy for; i.e. $500)
-this is not jaaiz because this is considered to be in category of
shiraau maa baa’ bi aqalli mim-maa baa’ qabla naqdith-thaman

130
 049 p 86 Sandy & Katrina

Combining A & B2:

Sandy: Sandy

went back and

forth and ended
�‫�ﺸ‬
‫ي‬ �‫ﻣﻨ‬
‫ي‬
up with Basheer
again

PLUS,
+$180 for Basheer
Basheer ends up
with an extra 180 (+ $500 - $320)
‘for free’ without
any iwadh

131
 050 zait-zarf-saman-ziqq p87
zait-zarf P 87, line 2…

Example:

--mushtaree wants to buy aa total of 100 ritls of zait

--assume that zarf/scoop/jug is 50 ritls in weight

--assume that zarf + zait = 51 ritls in weight (in other words, the scale shows that 1 zarf/scoop/jug with zait inside of it is 51 ritls)

--50 scoops using the zarf/scoop/jug are taken out of big barrel of zait that baai’ has

--the zait in the zarf/scoop/jug is dumped from barrel of baai’ into the bucket of the mushtari repeatedly 50 times

--If for each zarf/scoop/jug, 50 ritls is minused (yatrahu) from total amount calculation that will be charged to the mushtaree to pay,

--this is NOT jaaiz

--Because the actual weight of scoop/zarf is unknown

--This calculation should not be done by estimation,

but rather the actual weight of the zarf must be determined

……………………………………………………………………………………………………………………………………………………………………………………………………………………...

saman-ziqq P 87, line 3…wa man ishtaraa samanan fee ziqqin…

Example:

--Combined weight of saman and ziq (mug) is 11 ritls

--mushtaree returned ziq (muq) and it turned out to be 10 ritls

--hence the saman is 1 ritl (11 ritls - 1 ritl)

--saman was scooped out 10 times total

--baai’ says: the ziq (mug) used was not this heavy ziq (muq) weighing 10 ritls,

but rather the ziq (muq) used was a lighter ziq (mug) weighing only 5 ritls

--assume that 1 ritl of saman costs $1

--hence, baai’ is saying that the saman taken out was a total of 60 ritls (not 10 ritls)

--but baai’ has no shahid that ziq (mug) was the light one weighing 5 ritls (instead of the heavy one weighing 10 ritls)

--mushtaree’s qowl will be valid (i.e. ziq (mug) will be assumed to be 10 ritls),

and hence mushtaree owes $10 to the baai’, NOT $60

…why?

1. ikhtilaaf sooriyy wa zaahiriyy:

because mushtaree is qabidh on saman and fal-qowl qowlul-qabidh

And also because

2. ikhtilaaf haqeeqeeyy wa ma’naweeyy:

baai’ is making dawaa (claim) that ziq (mug) is lighter

And hence, baai’ is making dawaa that saman is MORE (i.e. saman is 60 ritls costing $60, and it is not 10 ritls costing $10)

And hence baai’ is making dawaa that mushtaree owes MORE money and

Al-qowl qowlul mushtaree liannahu yunkiru az-ziyaadah (alqowl liman ankara)

132
 ‫‪051 4 Types of Shart Faasidize Bay p88, lines 2-6‬‬

‫‪p. 88, lines 2-6‬‬

‫‪4 Types of Shart Faasidize Bay‬‬

‫ﻣﺛﺎل‬ ‫ﺣﻛم‬ ‫‪Type‬‬

‫ﺷرط اﻟﻣﻠك ﻟﻠﻣﺷﺗرى‬ ‫ﻻ ﯾﻔﺳد ﺑﮫ اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ اﻟﻌﻘد‬ ‫ﻛل‬ ‫‪1‬‬
‫‪(p. 88,‬‬
‫ﺟﺎز اﻟﻌﻘد واﻟﺷرط‬ ‫ﺷرط‬ ‫)‪line 2‬‬
‫ﻛﻼھﻣﺎ‬
‫ﺷرط ان ﻻ ﯾﺑﯾﻊ اﻟﻣﺷﺗرى‬ ‫ﯾﻔﺳد ﺑﮫ اﻟﻌﻘد‬ ‫وﻓﯾﮫ ﻣﻧﻔﻌﺔ ﻻﺣد‬ ‫ﻻ ﯾﻘﺗﺿﯾﮫ‬ ‫ﻛل‬ ‫‪2‬‬
‫‪(p. 88,‬‬
‫اﻟﻌﺑد اﻟﻣﺑﯾﻊ‬ ‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫اﻟﻌﻘد‬ ‫ﺷرط‬ ‫)‪line 3‬‬
‫او ﻟﻠﻣﻌﻘود ﻋﻠﯾﮫ‬
‫)ھو ﻣن أھل‬
‫اﻹﺳﺗﺣﻘﺎق(‬
‫ﻣن اﺷﺗرى ﻧﻌﻼً ﻋﻠﻰ ان‬ ‫ﻻ ﯾﻔﺳد ﺑﮫ اﻟﻌﻘد‬ ‫وﻓﯾﮫ ﻣﻧﻔﻌﺔ ﻻﺣد‬ ‫ﻻ ﯾﻘﺗﺿﯾﮫ‬ ‫ﻛل‬ ‫‪3‬‬
‫‪(p. 88,‬‬
‫ﯾﺣذوه اﻟﺑﺎﺋﻊ‬ ‫ﺟﺎز اﻟﻌﻘد واﻟﺷرط‬ ‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫اﻟﻌﻘد‬ ‫ﺷرط‬ ‫)‪line 5‬‬
‫ﻛﻼھﻣﺎ‬ ‫او ﻟﻠﻣﻌﻘود ﻋﻠﯾﮫ‬
‫)ھو ﻣن أھل‬
‫اﻹﺳﺗﺣﻘﺎق(‬
‫ﻟﻛﻧﮫ ﻛﺎن ﻣﺗﻌﺎرﻓﺎ‬
‫ﺷرط ان ﻻ ﯾﺑﯾﻊ اﻟﻣﺷﺗري‬ ‫ﻻ ﯾﻔﺳد ﺑﮫ اﻟﻌﻘد =‬ ‫وﻟﯾس ﻓﯾﮫ ﻣﻧﻔﻌﺔ‬ ‫ﻻ ﯾﻘﺗﺿﯾﮫ‬ ‫ﻛل‬ ‫‪4‬‬
‫‪(p. 88,‬‬
‫اﻟداﺑﺔ اﻟﻣﺑﯾﻌﺔ‬ ‫اﻟﺷرط ﯾﻠﻐو‬ ‫ﻻﺣد اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫اﻟﻌﻘد‬ ‫ﺷرط‬ ‫‪end of line‬‬
‫وﯾﺻﺢ اﻟﻌﻘد‬ ‫)‪5 +line 6‬‬
‫أي اﻟﺑﯾﻊ ﻓﺎﺳد‬

‫‪133‬‬
 ‫‪052 Tree Chart 4 types of shart in bay from Al-Inaayah p 594‬‬

‫ﺷرط‬

‫ﻣﺎ ﻻ ﯾﻘﺗﺿﯾﮫ اﻟﻌﻘد‬ ‫‪Type 1‬‬

‫أي ﯾﻔﯾد ﻣﺎ ﻻ ﯾﺛﺑت ﺑﻣطﻠﻖ اﻟﻌﻘد‬ ‫ﻣﺎ ﯾﻘﺗﺿﯾﮫ اﻟﻌﻘد‬
‫وھو اﻟذي ﯾﻔﯾد ﻣﺎ ﯾﺛﺑت ﺑﻣطﻠﻖ اﻟﻌﻘد‬
‫ﻛﺷرط ﻣﻠك اﻟﻣﺑﯾﻊ ﻟﻠﻣﺷﺗري‬
‫ﺣﻛم‪ :‬ﺟﺎز اﻟﺑﯾﻊ واﻟﺷرط‬

‫وﻣﺎ ﻟﯾس ﻣﺗﻌﺎرﻓﺎ‬ ‫‪Type 3‬‬

‫وﻣﺎ ﻛﺎن ﻣﺗﻌﺎرﻓﺎ‬
‫ﻛﺑﯾﻊ اﻟﻧﻌل ﺑﺷرط اﻟﺗﺷرﯾك‬
‫ﺣﻛم‪ :‬ﺟﺎز اﻟﺑﯾﻊ واﻟﺷرط‬
‫ﻷن اﻟﺛﺎﺑت ﺑﺎﻟﻌرف ﻗﺎض ﻋﻠﻰ اﻟﻘﯾﺎس‬

‫‪Type 2‬‬
‫ﻣﺎ ﻓﯾﮫ ﻣﻧﻔﻌﺔ ﻷﺣد اﻟﻣﺗﻌﺎﻗدﯾن‬
‫‪Type 4‬‬
‫أو ﻟﻠﻣﻌﻘود ﻋﻠﯾﮫ )وھو ﻣن أھل اﻻﺳﺗﺣﻘﺎق(‬
‫ﻣﺎ ﻟﯾس ﻓﯾﮫ ﻣﻧﻔﻌﺔ ﻻﺣد اﻟﻣﺗﻌﺎﻗدﯾن‬
‫ﻛﺑﯾﻊ اﻟﻌﺑد ﺑﺷرط أن ﻻﯾﺑﯾﻊ اﻟﻣﺷﺗرى اﻟﻌﺑد‬
‫وﻻ ﻟﻠﻣﻌﻘود ﻋﻠﯾﮭﺎ )وھو ﻣن أھل اﻻﺳﺗﺣﻘﺎق(‬
‫أو ﻛﺑﯾﻊ اﻟﻌﺑد ﺑﺷرط أن ﯾﺳﺗﺧدﻣﮫ اﻟﺑﺎﺋﻊ‬
‫ﺣﻛم‪ :‬ﯾﻔﺳد اﻟﻌﻘد ﻟوﺟﮭﯾن‪:‬‬ ‫ﻛﺑﯾﻊ اﻟداﺑﺔ ﺑﺷرط أن ﻻﯾﺑﯾﻊ اﻟﻣﺷﺗرى اﻟداﺑﺔ‬

‫‪ (۱‬ﻻن ﻓﯾﮫ زﯾﺎدة ﻋﺎرﯾﺔ ﻋن اﻟﻌوض‬ ‫ﺣﻛم‪ :‬ﺟﺎز اﻟﺑﯾﻊ وﯾﻔﺳد اﻟﺷرط‬

‫‪ (۲‬ﻷﻧﮫ ﯾﻘﻊ ﺑﺳﺑﺑﮫ اﻟﻣﻧﺎزﻋﺔ‬

‫‪134‬‬
 ‫‪053 p 90, lines 6-9: 3 types of uqood shart faasid‬‬

‫ﻋﻘود ‪3 types of‬‬

‫‪With regards to shuroot faasidah‬‬
‫‪ (1‬ﺑﯾﻊ‬ ‫]وﯾﺑطل )اي ﯾﻠﻐو( اﻟﺷرط أﯾﺿﺎ[‬ ‫ﯾﻔﺳد اﻟﻌﻘد ﺑﺎﻟﺷرط اﻟﻔﺎﺳد‬ ‫‪Category‬‬
‫‪ (2‬ﻛﺗﺎﺑﺔ )ﻟو ﻛﺎن اﻟﻔﺳﺎد ﻓﻲ ﺻﻠب اﻟﻌﻘد(‬ ‫‪1‬‬
‫‪ (3‬اﻻﺟﺎرة‬
‫‪ (4‬رھن‬
‫‪ (1‬ھﺑﺔ‬ ‫وﯾﺑطل )اي ﯾﻠﻐو( اﻟﺷرط‬ ‫‪ Category‬ﯾﺻﺢ اﻟﻌﻘد ﺑﺎﻟﺷرط اﻟﻔﺎﺳد‬
‫‪ (2‬ﺻدﻗﺔ‬ ‫‪2‬‬
‫‪ (3‬ﻧﻛﺎح )ﻣﮭر(‬
‫‪ (4‬ﺧﻠﻊ‬
‫‪ (5‬ﺻﻠﺢ ﻋن دم ﻋﻣد‬
‫‪ (6‬ﻛﺗﺎﺑﺔ )ﻟو ﻛﺎن اﻟﻔﺳﺎد ﺧﺎرج ﺻﻠب اﻟﻌﻘد(‬
‫]‪[not in kitaab‬ﻗرض‪(7‬‬
‫‪ (1‬وﺻﯾﺔ‬ ‫وﯾﺻﺢ اﻟﺷرط اﯾﺿﺎ‬ ‫‪ Category‬ﯾﺻﺢ اﻟﻌﻘد ﺑﺎﻟﺷرط اﻟﻔﺎﺳد‬
‫‪3‬‬

‫‪Notes: from http://askimam.org/public/question_detail/31396‬‬

‫ﺷ ْر ِط َوذَﻟِكَ ؛ ِﻷ َ ﱠن‬ ‫ﺷ ْﮭ ًرا َﻣﺛ َ ًﻼ ﻓَﺈِﻧﱠﮫُ َﻻ ﯾَ ْﺑ ُ‬

‫ط ُل ﺑِ َﮭذَا اﻟ ﱠ‬ ‫ﺿﺗُك َھ ِذ ِه ْاﻟ ِﻣﺎﺋَﺔَ ﺑِﺷ َْر ِط أ َ ْن ﺗ َْﺧ ُد َﻣﻧِﻲ َ‬ ‫ض( ﺑِﺄ َ ْن ﻗَﺎ َل أ َ ْﻗ َر ْ‬ ‫ﺷ ْر ِط ْاﻟﻔَﺎ ِﺳ ِد ْاﻟﻘَ ْر ُ‬ ‫)و َﻣﺎ َﻻ ﯾَ ْﺑ ُ‬
‫ط ُل ﺑِﺎﻟ ﱠ‬ ‫ﻗَ ْوﻟُﮫُ َ‬
‫]‪[1‬‬

‫…وﻓِﻲ‬
‫ﻲ َ‬ ‫ط ْاﻟﻔَﺎ ِﺳ َدة ُ ذَﻛ ََرهُ ْاﻟﻌَ ْﯾﻧِ ﱡ‬
‫ﺷ ُرو ُ‬ ‫ﺿ ٍﺔ َﻣﺎ ِﻟﯾﱠ ٍﺔ ﻓَ َﻼ ﺗ ُ َؤ ِﺛ ّ ُر ﻓِﯾ َﮭﺎ اﻟ ﱡ‬
‫ت ﺑِ ُﻣﻌَ َﺎو َ‬ ‫ﺳ ْ‬‫َص ﺑِ ْﺎﻟ ُﻣﺑَﺎ َدﻟَ ِﺔ ْاﻟ َﻣﺎ ِﻟﯾﱠ ِﺔ َو َھ ِذ ِه ْاﻟﻌُﻘُو ُد ُﻛﻠﱡ َﮭﺎ ﻟَ ْﯾ َ‬
‫اﻟرﺑَﺎ َوأَﻧﱠﮫُ ﯾَ ْﺧﺗ ﱡ‬ ‫ب ِّ‬ ‫ط ْاﻟﻔَﺎ ِﺳ َدة َ ِﻣ ْن ﺑَﺎ ِ‬‫ﺷ ُرو َ‬ ‫اﻟ ﱡ‬
‫ْ‬ ‫ُ‬
‫ﺷ ْرط َﻻ ﯾَﻠزَ ُم‬ ‫ض َﺣ َرا ٌم َواﻟ ﱠ‬ ‫ْاﻟﺑَ ﱠز ِازﯾﱠ ِﺔ َوﺗ َ ْﻌ ِﻠﯾﻖُ اﻟﻘَ ْر ِ‬
‫ْ‬

‫]اﻟﺑﺣر اﻟراﺋﻖ ﺷرح ﻛﻧز اﻟدﻗﺎﺋﻖ‪ ،‬ﮐﺗﺎب اﻟﺑﯾوع‪ ،‬ﺑﺎب اﻟﺳﻠم‪ ،‬ج‪ ،٦‬ص‪ ،۲۰۳‬دار اﻟﮑﺗﺎب اﻻﺳﻼﻣﯽ[‬

‫وط ﻓِﯾ ِﮫ‬

‫ﺷ ُر ِ‬ ‫ض ﻓَﺈِﻧﱠﮫُ ﯾَﺛْﺑُتُ ﺑِ ْﺎﻟﻘَﺑ ِ‬
‫ْض ﺷ َْرﻋًﺎ َو َﻻ أَﺛ َ َر ِﻟﻠ ﱡ‬ ‫ﺿ َﻣﺎنُ ْاﻟﻘَ ْر ِ‬
‫ﻓَﺄ َ ﱠﻣﺎ َ‬

‫]اﻟﻣﺑﺳوط ﻟﻠﺳرﺧﺳﻲ‪ ،‬ﮐﺗﺎب اﻟﮑﻔﺎﻟﺔ‪ ،‬ﺑﺎب ﻣن اﻟﮑﻔﺎﻟﺔ‪ ،‬ج‪ ،۲۰‬ص‪ ،٦۱۲‬دار اﻟﻣﻌرﻓﺔ[‬

‫ﺻو ِل‬ ‫ب ْاﻷ ُ ُ‬ ‫ﺻو ِﻟ ِﯾّﯾنَ ِﻓﻲ ُﻛﺗ ُ ِ‬‫ﻋ ْن ْاﻷ ُ ُ‬ ‫ﺻ ُل ِﻓﯾ َﮭﺎ َﻣﺎ َذﻛ ََرهُ ِﻓﻲ ْاﻟ َﺑﺣْ ِر َ‬ ‫ع ِﻓﻲ ْاﻟ َﻘﺎ ِﻋ َد ِة اﻟﺛﱠﺎ ِﻟﺛ َ ِﺔ ْاﻟ ُﻣ َﻘﺎ ِﺑ َﻠ ِﺔ ِﻟ ْﻸُو َﻟﻰ َو ْاﻷ َ ْ‬ ‫ﺷ ُرو ٌ‬ ‫ﺷ ْر ِط ْاﻟﻔَﺎ ِﺳدِ( ُ‬ ‫ط ُل ِﺑﺎﻟ ﱠ‬ ‫ﺻ ﱡﺢ َو َﻻ َﯾ ْﺑ ُ‬ ‫) َﻗ ْوﻟُﮫُ َو َﻣﺎ َﯾ ِ‬
‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﺷ ُروط اﻟﻔَﺎ ِﺳ َدة ُ اھـ َواﻟ ُﻣ َرا ُد ﺑِﻘَ ْو ِل‬ ‫ُ‬
‫ﺻ ﱡﺢ َﻣ َﻊ اﻟ َﮭ ْز ِل ﺗُﺑ ِْطﻠﮫُ اﻟ ﱡ‬ ‫ْ‬ ‫ﺷ ُروط اﻟﻔَﺎ ِﺳ َدةُ‪َ ،‬و َﻣﺎ َﻻ ﯾَ ِ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫ﺻ ﱡﺢ َﻣ َﻊ اﻟ َﮭ ْز ِل َﻻ ﺗُﺑ ِْطﻠﮫُ اﻟ ﱡ‬ ‫ض أ ﱠن َﻣﺎ ﯾَ ِ‬ ‫َ‬ ‫ث ْاﻟ َﮭ ْز ِل ِﻣ ْن ﻗِﺳ ِْم اﻟﻌَ َو ِار ِ‬
‫ْ‬ ‫ﻓِﻲ ﺑَﺣْ ِ‬
‫ﺿ ِﺔ‬ ‫ﺎو‬ ‫ﻌ‬‫ﻣ‬
‫َ ِ ُ َ َ َ‬‫ْ‬
‫اﻟ‬ ‫م‬ ‫د‬
‫َ‬ ‫ﻌ‬ ‫ﻟ‬
‫ِ‬ ‫ُ‬ ‫ﮫ‬ ‫ُ‬ ‫ﻟ‬ ‫و‬‫َ‬ ‫ﻗ‬
‫َْ ْ‬ ‫)‬ ‫م‬ ‫ﮭ‬‫ﻓ‬‫ْ‬ ‫ﺎ‬ ‫َ‬ ‫ﻓ‬ ‫د‬‫ِ‬ ‫ﺎ‬ ‫ﺳ‬
‫َ‬ ‫َ‬ ‫ﻔ‬ ‫ْ‬
‫اﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﮫ‬
‫ِ‬ ‫ﻗ‬
‫ِ‬ ‫ْ‬
‫د‬ ‫ﺻ‬
‫ِ‬ ‫ﻟ‬
‫ِ‬ ‫َ‬ ‫ﺔ‬ ‫ﺣ‬
‫ﱠ‬ ‫ﺻ‬
‫ّ‬ ‫اﻟ‬ ‫م‬
‫ِ َ ِ ُ ِ‬‫ز‬ ‫ْ‬
‫َﻠ‬ ‫ﺗ‬ ‫ﺳ‬ ‫ْ‬ ‫ﯾ‬ ‫َ‬
‫ﻻ‬ ‫ن‬‫ﻼ‬‫َ‬ ‫ْ‬
‫ُط‬ ‫ﺑ‬ ‫ْ‬
‫اﻟ‬ ‫ِ‬ ‫ﻲ‬ ‫ْ‬
‫ﻔ‬ ‫ﻧ‬
‫َ‬ ‫ن‬ ‫َو‬
‫ُ ْ ِ‬ ‫ﻛ‬ ‫ﻟ‬
‫ِ‬ ‫ه‬ ‫د‬
‫َ‬ ‫ا‬ ‫زَ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﱠ‬
‫َِ َ‬ ‫ﻧ‬ ‫إ‬ ‫و‬ ‫‪،‬‬ ‫ُ‬
‫ط‬ ‫ر‬
‫ْ‬ ‫ﱠ‬
‫ﺷ‬ ‫اﻟ‬ ‫و‬ ‫ُ‬ ‫ﻐ‬ ‫ْ‬
‫ﻠ‬ ‫ﯾ‬ ‫و‬
‫َ َ‬ ‫ﮫ‬
‫ِ‬ ‫ﺳ‬‫ِ‬ ‫ْ‬
‫ﻔ‬ ‫ﻧ‬
‫َ‬ ‫ﻲ‬ ‫ﻓ‬
‫ِ‬ ‫ي‬
‫ْ‬ ‫َ‬ ‫أ‬ ‫ﺢ‬
‫ﱡ‬ ‫ﺻ‬
‫ح َ َ ِ‬
‫ﯾ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﺎر ِ‬ ‫اﻟ ﱠ‬
‫ﺷ ِ‬
‫ﺿ ٌل ﺧَﺎ ٍل‬ ‫َ‬
‫َﺿﯾ ِﮫ اﻟﻌَﻘ ُد َو َﻻ ﯾ َُﻼﺋِ ُﻣﮫُ‪َ ،‬وذﻟِكَ ﻓَ ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ي َﻣﺎ َﻻ ﯾَﻘﺗ ِ‬ ‫َ‬ ‫ْ‬
‫ﺷ ْر ِط اﻟﻔَﺎ ِﺳ ِد أ ْ‬ ‫ﺳ ُد ﺑِﺎﻟ ﱠ‬ ‫ْ‬ ‫َ‬
‫ْس ُﻣﺑَﺎ َدﻟﺔ َﻣﺎ ٍل ﺑِ َﻣﺎ ٍل َﻻ ﯾَﻔ ُ‬‫َ‬ ‫َ‬ ‫َ‬
‫ﺻ ِل اﻷ ﱠو ِل ِﻣ ْن أ ﱠن َﻣﺎ ﻟﯾ َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫َﺎر إﻟﻰ َﻣﺎ ﻗَ ﱠد َﻣﮫُ ﻓِﻲ اﻷ ْ‬ ‫َ‬ ‫ْاﻟ َﻣﺎ ِﻟﯾﱠ ِﺔ( أﺷ َ‬
‫َ‬
‫ت‬‫ﻋﺎ ِ‬ ‫ت ْاﻟﻐَﯾ ِْر ْاﻟ َﻣﺎ ِﻟﯾﱠ ِﺔ َو َﻻ ﻓِﻲ اﻟﺗﱠﺑَ ﱡر َ‬ ‫ﺿﺎ ِ‬ ‫اﻟرﺑَﺎ َﻻ ﯾَ ُﻛونُ ﻓِﻲ ْاﻟ ُﻣ َﻌ َﺎو َ‬ ‫ض ﻓَﯾَ ُﻛونُ ِرﺑًﺎ َو ِ ّ‬ ‫ﻋ ْن ْاﻟ ِﻌ َو ِ‬ ‫َ‬

‫]رد اﻟﻣﺣﺗﺎر‪ ،‬ﮐﺗﺎب اﻟﺑﯾوع‪ ،‬ﺑﺎب اﻟﺳﻠم و ﻣﺗﻔرﻗﺎﺗہ‪ ،‬ج‪ ،۵‬ص‪ ،۲٤۹‬ﺳﻌﯾد[‬

‫]‪] [2‬اﻻﺷﺑﺎه واﻟﻧظﺎﺋر[‬

‫]‪http://www.askimam.org/public/question_detail/25479 [3‬‬

‫‪135‬‬
 ‫‪053 p 90, lines 6-9: 3 types of uqood shart faasid‬‬

‫]‪][4‬ﻓﺗﺎوی دار اﻟﻌﻠوم زﮐرﯾﺎ‪ ،‬ﮐﺗﺎب اﻟﺑﯾوع‪ ،‬اﺑواب اﻟرﺑﺎ‪ ،‬ج‪ ،۵‬ص‪ ،۳۸۷‬زﻣزم ﭘﺑﻠﺷرز[‬

‫]اﺳﻼم اور ﺟدﯾد ﻣﻌﺎﺷﯽ ﻣﺳﺎﺋل‪ ،‬ﮐرﯾڈٹ ﮐﺎرڈ‪ ،‬ج‪ ،٤‬ص‪ ،۱٥۱‬اداره اﺳﻼﻣﯾﺎت[‬

‫]‪[Contemporary Fatawaa by Mufti Taqi, p. 176/245, Idara e Islamiat‬‬

‫ﺷ ْر ُ‬
‫ط ﻟَ ْﻐ ٌو‬ ‫ﺷ ْر ِط َﺣ َرا ٌم َواﻟ ﱠ‬ ‫ﺻ ِﺔ ْاﻟﻘَ ْر ُ‬
‫ض ِﺑﺎﻟ ﱠ‬ ‫َو ِﻓﻲ ْاﻟ ُﺧ َﻼ َ‬
‫]‪[5‬‬

‫)اﻟدر اﻟﻣﺧﺗﺎر وﺣﺎﺷﯾﺔ اﺑن ﻋﺎﺑدﯾن )رد اﻟﻣﺣﺗﺎر(‪ ،‬ج‪5‬ص‪ ،166‬دار اﻟﻔﻛر(‬

‫ﺷ ُرو َ‬
‫ط‬ ‫ﺷ ْر ِط َوذَﻟِكَ ؛ ِﻷ َ ﱠن اﻟ ﱡ‬ ‫ط ُل ِﺑ َﮭذَا اﻟ ﱠ‬ ‫ﺷ ْﮭ ًرا َﻣﺛ َ ًﻼ ﻓَﺈِﻧﱠﮫُ َﻻ َﯾ ْﺑ ُ‬ ‫ﺿﺗُك َھ ِذ ِه ْاﻟ ِﻣﺎﺋَﺔَ ِﺑﺷ َْر ِط أ َ ْن ﺗ َْﺧ ُد َﻣﻧِﻲ َ‬ ‫ض( ِﺑﺄ َ ْن ﻗَﺎ َل أ َ ْﻗ َر ْ‬ ‫ﺷ ْر ِط ْاﻟﻔَﺎ ِﺳ ِد ْاﻟﻘَ ْر ُ‬
‫ط ُل ِﺑﺎﻟ ﱠ‬ ‫)و َﻣﺎ َﻻ َﯾ ْﺑ ُ‬ ‫ﻗَ ْوﻟُﮫُ َ‬
‫َ‬
‫ﻲ ﻓَﯾُﻘَﺎ ُل ﻟﮫُ ﻓَ َﻛﯾ َ‬
‫ْف‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﺷ ُروط اﻟﻔَﺎ ِﺳ َدة ُ ذﻛ ََرهُ اﻟﻌَ ْﯾﻧِ ﱡ‬ ‫ّ‬ ‫ُ‬
‫ﺿ ٍﺔ َﻣﺎ ِﻟﯾﱠ ٍﺔ ﻓَ َﻼ ﺗ َؤﺛِ ُر ﻓِﯾ َﮭﺎ اﻟ ﱡ‬ ‫ت ﺑِ ُﻣﻌَ َﺎو َ‬ ‫ﺳ ْ‬ ‫َ‬ ‫ﱡ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫َص ﺑِﺎﻟ ُﻣﺑَﺎ َدﻟ ِﺔ اﻟ َﻣﺎ ِﻟﯾﱠ ِﺔ َو َھ ِذ ِه اﻟﻌُﻘو ُد ﻛﻠ َﮭﺎ ﻟ ْﯾ َ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬
‫اﻟرﺑَﺎ َوأﻧﮫُ ﯾَﺧﺗ ﱡ‬ ‫ب ِّ‬ ‫ْاﻟﻔَﺎ ِﺳ َدة َ ِﻣ ْن ﺑَﺎ ِ‬
‫ط َﻻ ﯾَ ْﻠزَ ُم‬
‫ﺷ ْر ُ‬‫ض َﺣ َرا ٌم َواﻟ ﱠ‬ ‫وط ْاﻟﻔَﺎ ِﺳ َدةِ َﻣ َﻊ أَﻧﱠ َﮭﺎ ﻟَ ْم ﺗ َ ُﻛ ْن ِﻣ ْن ْاﻟ ُﻣﺑَﺎ َدﻟَ ِﺔ ْاﻟ َﻣﺎ ِﻟﯾﱠ ِﺔ َوﻓِﻲ ْاﻟﺑَ ﱠز ِازﯾﱠ ِﺔ َوﺗ َ ْﻌ ِﻠﯾﻖُ ا ْﻟﻘَ ْر ِ‬‫ﺷ ُر ِ‬ ‫اﻟرﺟْ َﻌﺔُ ﺑِﺎﻟ ﱡ‬
‫َﺎف َو ﱠ‬ ‫ﻋ ْز ُل ْاﻟ َو ِﻛﯾ ِل َو ِاﻻ ْﻋﺗِﻛ ُ‬ ‫ط َل َ‬ ‫ﺑَ َ‬

‫)اﻟﺑﺣر اﻟراﺋﻖ ﺷرح ﻛﻧز اﻟدﻗﺎﺋﻖ‪ ،‬ج‪6‬ص‪ ،203‬دار اﻟﻛﺗﺎب اﻹﺳﻼﻣﻲ(‬

‫اﻟط َﻼقُ َو ْاﻟ ُﺧ ْﻠ ُﻊ ﺑِ َﻣﺎ ٍل َوﺑِﻐَﯾ ِْر‬

‫وط ْاﻟﻔَﺎ ِﺳ َدةِ ِﺳﺗﱠﺔٌ َو ِﻋ ْﺷ ُرونَ )‪ (26‬ﱠ‬ ‫ﺎرة ُ ‪.....‬وﻣﺎ َﻻ ﯾَ ْﺑ ُ‬
‫ط ُل ﺑِﺎﻟ ﱡ‬
‫ﺷ ُر ِ‬ ‫ﻋﺷ ََر )‪ْ (13‬اﻟﺑَ ْﯾ ُﻊ َو ْاﻟ ِﻘ ْﺳ َﻣﺔُ َو ْ ِ‬
‫اﻹ َﺟ َ‬ ‫وط ْاﻟﻔَﺎ ِﺳ َدةِ ﺛ َ َﻼﺛَﺔَ َ‬
‫ﺷ ُر ِ‬ ‫َوﯾَ ْﺑ ُ‬
‫ط ُل ﺑِﺎﻟ ﱡ‬
‫ض‪.....‬‬ ‫اﻟرھْنُ َو ْاﻟﻘَ ْر ُ‬
‫َﻣﺎ ٍل َو ﱠ‬

‫)اﻟﻔﺗﺎوى اﻟﮭﻧدﯾﺔ‪ ،‬ج‪4‬ص‪ ،396‬دار اﻟﻔﻛر(‬

‫ﻋﻠَﻰ أ َ ْن ﯾ َُؤ ِد َ‬
‫ّي ﺑَ َدﻟَ َﮭﺎ ِﺳ ﱠﻛﺔً‬ ‫ﺷﺔ ً َ‬ ‫ض أ َ َﺣ ٌد ِﺳ ﱠﻛﺔً َﻣ ْﻐ ُ‬
‫ﺷو َ‬ ‫ط ْاﻟ َﻣ ْذ ُﻛ ُ‬
‫ور ﻟَ ْﻐ ًوا ﻓَ ِﻠذَﻟِكَ ﻟَ ْو ا ْﺳﺗ َ ْﻘ َر َ‬ ‫وط ْاﻟﻔَﺎ ِﺳ َدةِ َوﯾَ ُﻛونُ اﻟ ﱠ‬
‫ﺷ ْر ُ‬ ‫ﺷ ُر ِ‬ ‫ط ُل ْاﻟﻘَ ْر ُ‬
‫ض ﺑِﺎﻟ ﱡ‬ ‫ْاﻟ َﻣ ْﺳﺄَﻟَﺔُ اﻟﺳﱠﺎﺑِ َﻌﺔُ ‪َ -‬ﻻ ﯾَ ْﺑ ُ‬
‫ﺎطﻼً‬ ‫ُ‬ ‫ﱠ‬
‫ﺻ ِﺣﯾ ًﺣﺎ ‪َ ,‬واﻟﺷ ْرط ﺑَ ِ‬ ‫ض َ‬ ‫ﺻﺔً َﻛﺎنَ ْاﻟﻘَ ْر ُ‬ ‫ﺧَﺎ ِﻟ َ‬

‫)درر اﻟﺣﻛﺎم ﺷرح ﻣﺟﻠﺔ اﻷﺣﻛﺎم‪ ،‬ج‪3‬ص‪ ،84‬دار اﻟﻛﺗب اﻟﻌﻠﻣﯾﺔ(‬

‫)‪(Contemporary Fataawa Mufti Taqi Usmani, Pg.178, Idarah Islamiyyat‬‬

‫ﻓﺎﻟﺟﺎﺋزة اﻟﺗﻲ ﯾﻘدﻣﮭﺎ ﻣﺻدر اﻟﺑطﺎﻗﺔ اﻟﻲ ﺣﺎﻣﻠﮭﺎ ھﻲ ﺟﺎﺋزة ﻣن ﻗﺑل اﻟﻣﻘرض اﻟﻲ اﻟﻣﺳﺗﻘرض‪ ،‬ﻓﮭو ﺗﺑرع ﻣﺣض‪ ،‬ﻻ ﻗﻣﺎر ﻓﯾﮫ وﻻ رﺑﺎ‪......‬ﻓﻠو اﻋطﻲ‬
‫ﻣﻘرض ﺷﯾﺋﺎ ﻟﻠﻣﺳﺗﻘرض‪ ،‬ﻋﻼوة ﻋﻠﻲ اﻟﻘرض‪ ،‬ﻓﺎﻧﮫ ﺗﺑرع ﻣﺣض ﻻ ﯾﻠزم ﻣﻧﮫ اﻟرﺑﺎ‪.‬‬

‫)ﺑﺣوث ﻓﻲ ﻗﺿﺎﯾﺎ ﻓﻘﮭﯾﺔ ﻣﻌﺎﺻرة‪ ،‬ج‪2‬ص‪ ،243‬ﻣﻛﺗﺑﺔ دار اﻟﻌﻠوم ﻛراﺗﺷﻲ(‬

‫‪136‬‬
 054 Hidaayah p 91 + 88 shart mutaaraf-askimam question

Shart Mutaaraf (askmimam)

Question: As-salaamualyakum

Dear Muftiaan Kiraam:

In Hidaayah (part 3) in the chapter of ‫( ﺑﺎب اﻟﺑﯾﻊ اﻟﻔﺎﺳد‬p. 88, Maktaba Bushra version) the
musannif explains the issue of those shuroot that make an aqd faasid. He explains that if the
shart is such that it is in the category of ‫ﻻ ﯾﻘﺗﺿﯾﮫ اﻟﻌﻘد‬, then the bay’ will become baatil.

But at the same time, if the shart is such that it is ً ‫ إﻻ أن ﯾﻛون ﻣﺗﻌﺎرﻓﺎ‬then the aqd
will not become faasid/baatil; even if the shart is such that is in category ‫ ﻻ ﯾﻘﺗﺿﯾﮫ اﻟﻌﻘد‬.

The muhasshee then presents an example of such a shart that will not make the aqd faasid in
spite of being in the category of ‫ﻻ ﯾﻘﺗﺿﯾﮫ اﻟﻌﻘد‬, because it is a shart that is ‫ ﻣﺗﻌﺎرف‬:

‫ﻛﻣﺎ ﻟو إﺷﺗرى ﻧﻌﻼً أو ﺷراﻛﺎ ً ﺑﺷرط أن ﯾﺣذوه اﻟﺑﺎﯾﻊ ﻓﻼ ﯾﻔﺳد ﺑﮫ اﻟﺑﯾﻊ‬

My questions are:

How is it determined that a shart is ‫ ? ﻣﺗﻌﺎرف‬And, can there be new shuroot that become
‫ ﻣﺗﻌﺎرف‬in different times and eras? If yes, who will determine them to be ‫ ﻣﺗﻌﺎرف‬or not? How is
that process done? Can there be ikhtilaaf in this determination?

Jazaakallah Khayran ‫أﺟﯾﺑوا و ﺗؤﺟروا‬

……………………………………………………………………………………………..………………
.
Answer: In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh.

At the outset, we apologize for the belated reply.

As this topic of Urf is quite broad, we will first introduce the topic of “Urf” that will assist in
understanding the subject efficiently.

Definition of Urf [norm]

[٦٢:‫اﻟﻌﺎدة ﻋﺒﺎرة ﻋﻤﺎ ﻳﺴﺘﻘﺮ ﰲ ﻧﻔﻮس ﻣﻦ اﻷﻣﻮر اﳌﺘﻜﺮرة اﳌﻌﻘﻮﻟﺔ ﻋﻨﺪ اﻟﻄﺒﺎع اﻟﺴﻠﻴﻤﺔ ]ﻧﺸﺮ اﻟﻌﺮف‬

Translation:

“Urf is defined as the recurring, logical habits that are entrenched in sound people”.

137
 054 Hidaayah p 91 + 88 shart mutaaraf-askimam question

Types of Urf

There are three types of Urf. Namely:

1. ‫اﻟﻌﺮﻓﻴﺔ اﻟﻌﺎﻣﺔ‬

2. ‫اﻟﻌﺮﻓﻴﺔ اﳋﺎﺻﺔ‬

3. ‫اﻟﻌﺮﻓﻴﺔ اﻟﺸﺮﻋﻴﺔ‬

‫[ اﻟﻌرﻓﯾﺔ اﻟﻌﺎﻣﺔ‬Common Urf]

The general and common practices of the people are called Urf-e-Aam.

Example:

If a person takes an oath that he will never step into Zaid’s farm, in urf it means “he will never
enter”, so if he drives into Zaid’s farm he will be considered as “Hanis”.

This urf is again divided into two types:

1. Urf-e-Amali

2. Urf-e-Qauli

Urf-e-Amali

It means the norm practiced by the people.

Example

Renting taxis from point A till point B without determining the fare upfront as the fare from point
A till point B is “maroof “[known].

Urf-e-Qauli:

It means usage of a word according to the general understanding of the people.

Example:

If a person buys a loaf of bread in Singapore for two dollars, it means he has to pay
two Singaporean dollars and not US dollars.

138
 054 Hidaayah p 91 + 88 shart mutaaraf-askimam question

‫[ اﻟﻌرﻓﯾﺔ اﻟﺧﺎﺻﺔ‬Specific Urf]

The specific terminologies and practices of particular industries and businesses.

Example:

When you say “chips” it means long rectangular piece of deep-fried potato. But in “IT” industry
it means “a piece of semiconducting material on which an integrated circuit is embedded”.

‫[ اﻟﻌرف اﻟﺷرﻋﯾﺔ‬Shar`ie Urf]

There are many words which have a literal meaning in arabic but their literal meaning is not
meant by the speaker, rather its Shar`ie meaning is intended. This is considered as Shar`ie Urf.
[٦٤:‫]ﻧﺷر اﻟﻌرف‬

Example:

The literal meaning of Salah is Dua. But when one uses the word “Salah” it means the ritual
prayer.

The difference between Urf-e-Aam and Urf-e-Khaas

If the urf is aam [common], then hukum [ruling] established through that urf will also be aam
[general]. If the urf is khaas, then the hukum will be khaas [only apply to that particular region].

Example:

Let’s assume that the whole of Africa uses the word “haram” for talaq-e-ba’in and only the
people of South Africa use it for talaq-e-raj’ie.

If a person uses the word “haram” for his wife in Central Africa with an intention of divorce, the
wife will be considered as Mutallaqah-Ba’inah and if a person uses the same word in Durban,
then it will be considered as Talaq-e-Raj’ie due to urf.

Note: If the urf is such that few people practice upon it and few don’t, then that urf will not be
taken into consideration by the Mufti.

Important and Contemporary issues that are based on Urf

1. The issue of dowry

2. The issue of marriage gifts

3. The issue of ownership between the spouses

4. Swimming pool of the house

139
 054 Hidaayah p 91 + 88 shart mutaaraf-askimam question

5. Lifts in apartments

6. Buying farms and holiday resorts

The issue of Dowry and marriage gifts

Muftis often face issues whereby they are asked about the ownership of the gifts or dowry.

Example:

Salman and Ayesha got married, Ayesha’s father gave her jewellery and Salman’s mother gave
her daughter-in-law luxury clothing. Now if the norm and custom of their family and region is
that brides are made the actual owners of the gifts, then she will be considered as the owner of
the gifts.

The issue of ownership between spouses

If the husband allows his wife to use his belongings, it does not necessarily means that she is
the owner of it.

Example:

If a husband allows his wife to use his car, it does not necessarily mean that she is the owner
of the car. However, if she proves through evidence that he gifted her, then her claim would be
accepted.

The issue of Swimming Pools, Lifts, Farms and Holiday Resorts

When a seller sells a house, flat, farm etc., the purchaser has the right to access the facilities
attached to the asset because it is a norm that assets are sold with additional amenities.

Example:

Ahmed bought a house that has pool from Salman. Salman stops Ahmed from using the pool
and argues that he only sold the house and not the pool. This claim of Salman will be overlooked
due to urf and Ahmed will be considered as the owner.

Do laws of Shariah change due to change in Urf?

The answer to this that the Ahkaam which are expressly mentioned in the Holy Quran and in
Ahadith of Rasulullah Sallallahu-Alayhi-Wasal-lam do not change by the change of times. It has
a particular domain which is not affected by modern ideologies and logical interpretations.

140
 054 Hidaayah p 91 + 88 shart mutaaraf-askimam question

Clash of Urf and Nas

If the urf is completely against the injunctions of Shariah, then that urf will not be considered.
Example: Conventional Loans, usage of alcohol etc.

If the urf is not completely against the Nas, rather it contravenes certain aspects of Nas, then
that urfwill be taken into consideration.

Examples:

1. The concept of manufacturing.[1]

2. Unlimited buffets, there is uncertainty about the amount of food that will be consumed
but this uncertainty does not lead to any dispute.

3. Weaving yarn on a condition that the weaver gets one third of it.[2]

Note: if practicing upon urf leads to abandoning the Nas, then it won’t be permissible to
practice upon such urf.

Example: If people of certain region practice upon ‫ﻗﻔﯾز اﻟطﺣﺎن‬, then it is impermissible to practice
such urf as it is totally against the Nas. [‫]ﻣﺳﺗﻔﺎد ﻣن ﻧﺷر اﻟﻌرف ﻟﻠﺷﺎﻣﻲ‬

The answers to your queries are as follows:

How is it determined that a shart is ‫? ﻣﺗﻌﺎرف‬And, can there be new shuroot that
become ‫ ﻣﺗﻌﺎرف‬in different times and eras?

When a “shart” develops into a common custom and practice of the entire people of the region
and that custom is neither completely against the “Nas” nor does it leads to abandoning the
“Nas”, rather it contravenes certain aspects of “Nas”, then that “Shart” will be accepted by the
Muftis of that region and it will be considered as “Takhsees of the Nas”.

If yes, who will determine them to be ‫ ﻣﺗﻌﺎرف‬or not?

Ulama of the region will decide whether it is acceptable or not

How is that process done?

Through the general consensus of Muftis/DarulIftaas/Jamiats of the region.

Can there be ikhtilaaf in this determination?

There are possibilities.

We refer Muhtaram Maulana to Allamah Shaami’s Nashrul- Araf for proper understanding of
the subject.

141
 054 Hidaayah p 91 + 88 shart mutaaraf-askimam question

And Allah Ta’āla Knows Best

Anas Sharieff Qasmi.

Student Darul Iftaa

Hyderabad, India.

Checked and Approved by,

Mufti Ebrahim Desai.
[1]
‫;ﺣدﯾث ﻧﮭﻲ ﻋن ﺑﯾﻊ وﺷرط‬our answer is that istisna is not included in this Nas [hadith]
[2]
As though this issue of yarning is not part of Nas

142
 055 athar ibn abbas + root beer - mutah

P 92 line 1: From p. 260 of Athmaarul Hidaayah:

ishaaratun-nass of:

‫أﺛر إﺑن ﻋﺑﺎس ﻗﺎل‬

....‫ﻻ ﺳﻠف إﻟﻰ اﻟﻌطﺎ وﻻ اﻟﻠﺣﺻﺎد‬

………………………………………………………………

P 92 line 8:

“‫ ”ﻧﻛﺎح إﻟﻰ أﺟ ٍل‬is NOT ‫ﻧﻛﺎح‬

But rather it is ‫ ﻣﺗﻌﺔ‬, which is zinaa

[zina = mut’ah = nikah ila ajal ≠ nikah]

For example:

-Root beer is NOT beer—only the name is ‘beer’

-Chocolate liquor is NOT liquor—only the name is ‘liquor’
-Hot dog is NOT dog—only the name is ‘dog’

143
 ‫‪056 p 92-93 hurr-qinn-mudabbar-bay faasid‬‬

‫اﻟﻣﻔﺳد اﻟﻌﺷرون‪ :‬اﻟﺟﻣﻊ ﺑﯾن ﻣﺎ ﯾﺟوز وﻣﺎ ﯾﺑطل أو ﯾﺗوﻗف‬

‫‪Imam Zufar‬‬ ‫‪Sahibayn‬‬ ‫‪A.H.‬‬

‫ﻗن‬ ‫ﺣر‬ ‫ﻗن‬ ‫ﺣر‬ ‫ﻗن‬ ‫‪ 1A‬ﺣر‪+‬‬
‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫)وﻟم ﯾﺑﯾن اﻟﺛﻣن(‬ ‫)وﻟم ﯾﺑﯾن اﻟﺛﻣن(‬
‫‪x‬‬ ‫‪x‬‬ ‫‪x‬‬ ‫‪x‬‬
‫ﻗن‬ ‫ﺣر‬ ‫ﻗن‬ ‫ﺣر‬ ‫ﻗن‬ ‫‪ 1B‬ﺣر‪+‬‬
‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫ﺑﺎطل‬ ‫)وﺑﯾن اﻟﺛﻣن(‬ ‫)وﺑﯾن اﻟﺛﻣن(‬
‫‪‬‬ ‫‪x‬‬ ‫‪x‬‬ ‫‪x‬‬
‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر)ﻣطﻠﻖ( ‪+‬‬ ‫‪2‬‬
‫ﻓﺎﺳد‬ ‫ﻓﺎﺳد‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬
‫‪x‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬
‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻋﺑده‬ ‫ﻋﺑدﻏﯾره ‪+‬‬ ‫‪2‬‬
‫ﻓﺎﺳد‬ ‫ﻓﺎﺳد‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬
‫‪x‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬
‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣﻛﺎﺗب ‪+‬‬ ‫‪2‬‬
‫ﻓﺎﺳد‬ ‫ﻓﺎﺳد‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬
‫‪x‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬
‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ﻣدﺑر‬ ‫ﻗن‬ ‫ام اﻟوﻟد ‪+‬‬ ‫‪2‬‬
‫ﻓﺎﺳد‬ ‫ﻓﺎﺳد‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬ ‫ﺟﺎﺋز‬ ‫ﺑﺎطل‬
‫‪x‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬ ‫‪‬‬ ‫‪x‬‬

‫‪--p. 93, line 8‬‬

‫‪ of each‬ﺛﻣن ‪ is invalid (baatil), even if‬ﺑﯾﻊ اﻟﺣر ﻣﻊ اﻟﻘن ‪--Two reasons (‘violations’) why Imam Abu Hanifa says‬‬
‫)‪is predicided.(1B‬‬

‫ﺷرط ﻗﺑول ﻏﯾر اﻟﺑﯾﻊ ﻣﻊ اﻟﻣﺑﯾﻊ ‪1.‬‬

‫)أي ﺷرط ﻗﺑول اﻟﺣر ﻣﻊ اﻟﻘن(‬
‫ﺑﯾﻊ ﺑﺎﻟﺣﺻﺔ اﺑﺗداء ‪2.‬‬
‫)‪(This is jawab of A.H. against Sahibayn for soorat #1B‬‬

‫ﻋﺑد اﻟﻐﯾر ‪, or‬ام اﻟوﻟد‪ ،‬ﻣدﺑر‪ ،‬ﻣﻛﺎﺗب ‪--These two reasons are not present with‬‬

‫‪thus, they are jaiz.‬‬

‫)‪(This is jawab of A.H. against Zufar for soorat #3‬‬

‫‪144‬‬
 056 p 92-93 hurr-qinn-mudabbar-bay faasid

--p 93 haashia line 1and p 93 last line

-Sahibayn say the selling of qinn plus mukaatab is valid, even if separate prices for qinn and
mukaatab are not mentioned (even thought there is jahaalaat of thaman)

-Since the mukaatab is included in bay', this is bay' bil-hissah intihaa-an (which is jaaiz)

-similar to scenario of selling 2 items together and 1 was done qabdh on while the other becomes
halaak before qabdh

-the bay’ in the remaining 1 is VALID

-and for determining price of this remaining 1 item, the qadhi will appraise a qeemat for it

145
 ‫‪057 p 96 fasad vs aqad strength‬‬

‫‪fasaad intensity vs. aqad strength‬‬

‫‪ intensity‬ﻓﺳﺎد‬ ‫‪ strength‬ﻋﻘد‬
‫ﻗوة اﻟﻔﺳﺎد‬ ‫ﻗوة اﻟﻌﻘد‬
‫↓‬ ‫↑‬
‫↑‬ ‫↓‬

‫?ﻓﺳﺦ ‪Who can do‬‬

‫‪Example‬‬ ‫ﻓﺳﺦ ‪Who can do‬‬ ‫ﺑﯾﻊ ‪Types of‬‬
‫ﻓﺳﺦ ‪No one can do‬‬ ‫اﻟﺑﯾﻊ اﻟﺻﺣﯾﺢ اﻟﻣطﻠﻖ ﻋن اﻟﺧﯾﺎر‬ ‫‪Not in‬‬
‫‪kitaab‬‬
‫‪ -‬اﺷﺗراط ﻧﻔﻊ زاﺋد ﻷﺣد‬ ‫ﻣﺗﻌﺎﻗد ‪Both‬‬ ‫اﻟﺻورة اﻻوﻟﻰ اﻟﺑﯾﻊ اﻟﻔﺎﺳد‬
‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫وﻛﺎن ﻗﺑل اﻟﻘﺑض‬ ‫)‪(1A‬‬
‫‪ -‬اﻟﺑﯾﻊ إﻟﻰ اﻟﻧﯾروز‬ ‫ﻷﻧﮫ ﻟم ﯾﻔد ﺣﻛم اﻟﺑﯾﻊ )أي اﻟﻣﻠك(‬ ‫واﻟﻔﺳﺎد ﺑﺷرط زاﺋد‬
‫‪ -‬ﺑﯾﻊ درھم ﺑدرھﻣﯾن‬ ‫ﻣﺗﻌﺎﻗد ‪Both‬‬ ‫اﻟﺻورة اﻻوﻟﻰ اﻟﺑﯾﻊ اﻟﻔﺎﺳد‬
‫‪ -‬ﺑﯾﻊ ﺛوب ﺑﺧﻣر‬ ‫وﻛﺎن ﻗﺑل اﻟﻘﺑض‬ ‫)‪(1B‬‬
‫ﻷﻧﮫ ﻟم ﯾﻔد ﺣﻛم اﻟﺑﯾﻊ )أي اﻟﻣﻠك(‬ ‫واﻟﻔﺳﺎد ﻓﻲ ﺻﻠب اﻟﻌﻘد )أي ﻓﻲ أﺣد اﻟﺑدﻟﯾن ‪ /‬اﻟﻌوﺿﯾن(‬
‫‪*Note: this is actually bay’ baatil‬‬
‫‪ -‬ﺑﯾﻊ درھم ﺑدرھﻣﯾن‬ ‫ﻣﺗﻌﺎﻗد ‪Both‬‬ ‫اﻟﺑﯾﻊ اﻟﻔﺎﺳد‬ ‫اﻟﺻورة اﻟﺛﺎﻧﯾﺔ‬
‫‪ -‬ﺑﯾﻊ ﺛوب ﺑﺧﻣر‬ ‫وﻛﺎن ﺑﻌد اﻟﻘﺑض‬ ‫)‪(2‬‬
‫ﻟﻘوة اﻟﻔﺳﺎد‬ ‫واﻟﻔﺳﺎد ﻓﻲ ﺻﻠب اﻟﻌﻘد )أي ﻓﻲ أﺣد اﻟﺑدﻟﯾن ‪ /‬اﻟﻌوﺿﯾن(‬
‫‪*Note: this is actually bay’ baatil‬‬
‫‪ - The one who benefits from the‬اﺷﺗراط ﻧﻔﻊ زاﺋد ﻷﺣد‬ ‫اﻟﺑﯾﻊ اﻟﻔﺎﺳد‬ ‫اﻟﺻورة اﻟﺛﺎﻟﺛﺔ‬
‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫‪shart‬‬ ‫وﻛﺎن ﺑﻌد اﻟﻘﺑض‬ ‫)‪(3‬‬
‫‪ - (with the knowledge/presence‬اﻟﺑﯾﻊ ﻓﻲ اﻟﻧﯾروز‬ ‫واﻟﻔﺳﺎد ﺑﺷرط زاﺋد‬
‫ﻣﺗﻌﺎﻗد ‪of the other‬‬
‫&‬
‫)‪ didn’t change‬ﻣﺑﯾﻊ ‪if‬‬

‫ﻟﻘوة اﻟﻌﻘد‬

‫‪No need to do‬‬ ‫اﻟﺑﯾﻊ اﻟﺑﺎطل‬ ‫‪Not in‬‬

‫ﻓﺳﺦ‬ ‫‪kitaab‬‬

‫‪146‬‬
 ‫‪058 p 97 line 2-4 5 examples of tasarruf qowly lazim‬‬

‫‪P.97, Line 2-4‬‬

‫اﻻﻣﺛﻠﺔ اﻟﺧﻣﺳﺔ ﻟﻠﺗﺻرف اﻟﻘوﻟﻲ اﻟﻼزم‬

‫وﻣن اﺷﺗرى ﻋﺑدا‬

‫ﺑﺧﻣر او ﺧﻧزﯾر‬
‫ﻓﻘﺑﺿﮫ‬

‫وإﻧﻘطﻊ ﺣﻖ اﻹﺳﺗرداد‬ ‫ﻓﮭو وﻋﻠﯾﮫ‬ ‫واﻋﺗﻘﮫ‬ ‫‪Category‬‬

‫ﺟﺎﺋز اﻟﻘﯾﻣﺔ‬ ‫او ﺑﺎﻋﮫ‬ ‫‪#1‬‬
‫او وھﺑﮫ‬
‫وﺳﻠﻣﮫ‬
‫اﻻ اﻧّﮫ ﯾﻌود ﺣﻖ اﻻﺳﺗرداد‬ ‫وﻋﻠﯾﮫ‬ ‫ﻓﮭو‬ ‫وﻛﺎﺗﺑﮫ‬ ‫‪Category‬‬
‫ﺑﻌﺟز اﻟﻣﻛﺎﺗب و ﻓك اﻟرھن‬ ‫اﻟﻘﯾﻣﺔ‬ ‫ﺟﺎﺋز‬ ‫او رھﻧﮫ‬ ‫‪#2‬‬
‫ﻟﮫ ﺣﻖ اﻻﺳﺗرداد‬ ‫وﻋﻠﯾﮫ‬ ‫ﻓﮭو‬ ‫واﺟﺎره‬ ‫‪Category‬‬
‫ﻻن اﻻﺟﺎرة ﺗﻔﺳﺦ ﺑﺎﻻﻋذار‬ ‫ّ‬ ‫اﻟﻘﯾﻣﺔ‬ ‫ﺟﺎﺋز‬ ‫‪#3‬‬
‫وﻷﻧﮭﺎ ﺗﻧﻌﻘد ﺷﯾﺋﺎ ﺷﯾﺋﺎ‬
‫ﻓﯾﻛون اﻟرد اﻣﺗﻧﺎﻋﺎ‬
‫‪(discontinuation‬‬
‫‪Instead of a‬‬
‫)‪reversal/cancellation/revocation‬‬

‫‪147‬‬
 059 p 97 line 10 shufa-binaa-ghars

Basheer sells land in a faasid manner to Muneer. And then Muneer constructs/plants trees.
Does shafee Nawaz have haq to take land or not?
If shafee Nawaz has haq to take land then the baai’ Basheer’s haq of istirdaad/fasakh has dropped.
If shafee Nawaz does not have haq to take land then the baai’ Basheer’s haq of istirdaad/fasakh DOES
NOT drop (i.e. Basheer can take land back in a retraction).

A.H.: Sahibayn:
yanqatiu haqq al-baai’ fil-istirdaaad bil-binaa la yanqatiu haqq al-baai’ fil-istirdaaad bil-binaa wal-
wal-ghars ghars
- ‫ ﺣﻖ اﻟﺳﺗرداد‬drops for ‫ﺑﺎﺋﻊ‬ - ‫ ﺣﻖ اﻟﺳﺗرداد‬does not drop for ‫ﺑﺎﺋﻊ‬
- Hence, the ‫ ﺑﯾﻊ ﻓﺎﺳد‬goes through (i.e. valid) -Hence, the ‫ ﺑﯾﻊ ﻓﺎﺳد‬does not go through (i.e. is not
valid)
- Thus, ‫ ﺷﻔﯾﻊ‬can do ‫( ﺷﻔﻌﺔ‬i.e. this is like ‫ﻣﺷﺗري‬
selling land) - Thus ‫ ﺷﻔﯾﻊ‬cannot do ‫ﺷﻔﻌﺔ‬
-because this ‫ ﺑﯾﻊ ﻓﺎﺳد‬is still ‘pending’ and no transfer
of ‫ ﻣﻠﻛﯾﺔ‬of the land took place
- and for shufa to occur milkiyat must transfer
completely: here it did not transfer fully yet
because baai’ can still do istirdaad

---in terms of ruling this 6th masala, according to ---in terms of ruling this 6th masala, according
AH, is just like the previous 5 Sahibayn is different from previous 5
A.H.'s reasoning: (p. 98 line 1-2) Sahibayn's reasoning: (p. 97 line 11-12)

-just like Muneer selling the land will nullify the -haq of shafee is weak compared to haq of baai’
haq of Basheer
-binaa and ghars by Muneer will also nullify the -what is proof that haq of shafee is weak and haq
haq of Basheer of baai’ stronger?
-because haq of shafee needs qadha
-why? and drops with takheer
Because -while haq of baai’ does NOT needs qadha
the selling by Muneer and it does NOT drop with takheer
or
the binaa/ghars by Muneer and since
-binaa does not nullify haq of shafee (which is
both occurred due to tasleet from side of baai’ weak),
(Basheer) then even more so,
-binaa does not nullify haq of baai' (which is
i.e. if Basheer never sold it to Muneer, strong)
Muneer would never have sold it or did
binaa/ghars on it (it is Basheer’s ‘fault’)
-thus since binaa does not nullify haq of baai’,
and the baai’ CAN DO ISTIRDAAD
(and tough luck for Muneer:
Muneer will be forced to knock down his building
and give land back to Basheer)

148
 059 p 97 line 10 shufa-binaa-ghars

--- main issue for AH: --- main issue for Sahibayn:
tasleet is from baai’ strength of haq of shafee is weaker than strength
of haq of baai'
--and if binaa cannot nullify haq of shafee,
binaa can also not nullify haq of baai to do istirdaad

--thus, baai’ KEEPS haq of istirdaad

--thus, baai’ LOSES haq of istirdaad and shafee LOSES haq of shufah
and shafee GETS haq of shufah

[p 98 haashia, line 7] [p 98 haashia, line 7]

---FAR’ (in this chapter) ---FAR’ (in this chapter)

Muneer will give qeemat of land Muneer will give back the land to Basheer
(because haq of baai’ to do istirdaad dropped) (because haq of baai’ to do istirdaad did NOT drop)

--ASAL MASALAH: (in kitaabush-shufa)

--ASAL MASALAH: (in kitaabush-shufa) after a bay’ of land, if mushtaree does binaa/ghars
after a bay’ of land, if mushtaree does on land,
binaa/ghars on land, does shafee still get haq of shufa’ or not?
does shafee still get haq of shufa’ or not?
Sahibayn:
A.H: Haq of baai’ to do istirdaad is NOT munqati’ (still
Haq of baai’ to do istirdaad is munqati’ (it is exists),
terminated), hence,
hence, -haq of shafee does NOT exist anymore
-haq of shafee EXISTS (i.e. haq of baai’ to do istirdaad did NOT drop)
(i.e. haq of baai’ to do istirdaad dropped)
-Because when haq of baai’ to do istirdaad did not
-Because when haq of baai’ to do istirdaad drop yet
dropped -the bay’ is not complete yet and
-the bay’ is complete and -milkiyat of land has NOT transferred fully yet to
-milkiyat of land has transferred fully to mushtaree
mushtaree
Both far’ and asal masalah are based
Both far’ and asal masalah are based on istirdaad for baai’ NOT dropping
on istirdaad for baai’ dropping

149
 060 shubhatu shubhatil khubth Page 98 line 5

As you go down, intensity of khubth DECREASESDECREASES

Column 2 Column 1

‫ﻣﺎ ﻻ ﯾﺗﻌﯾن‬ ‫ﻣﺎ ﯾﺗﻌﯾن‬

As you go up, intensity of khubth INCREASES

‫ﻣﺛل اﻟﻧﻘود‬ ‫ﻣﺛل اﻟﺟﺎرﯾﺔ‬

‫ﺷﺑﮭﺔ اﻟﺧﺑث‬ ‫ﺣﻘﯾﻘﺔ اﻟﺧﺑث‬ ‫اﻟﺧﺑث ﻻﺟل‬ Row

(must give the (must give the ‫ﻋدم اﻟﻣﻠك‬ A

profit in sadaqah) profit in sadaqah)

2A 1A

‫ﺷﺑﮭﺔ ﺷﺑﮭﺔ اﻟﺧﺑث‬ ‫ﺷﺑﮭﺔ اﻟﺧﺑث‬ ‫اﻟﺧﺑث ﻻﺟل‬ Row

(keeps the profit, (must give the ‫ﻓﺳﺎد اﻟﻣﻠك‬ B

no sadaqah) profit in sadaqah)

2B 1B

As you go towards right, intensity of khubth INCREASES

As you go towards left, intensity of khubth DECREASES

-----------------------------
From Athmaarul-Hidaayah page 285:
P 98 line9: Salamaatul-mabee’: the mabee’ does not go into hands of someone else (??:
maybe this means that when the maghsoob thaman is shown, the baai’ makes sure that he will
sell the item)
P 98 line9: taqdeeruth-thaman: the quality and amount of the dirhams that is owed is
determined by showing the maghsoob dirhams (even if the maghsoob dirhams are not used)
150
 061 badlul-mustahaqq mamlook milkan faasidan p. 99 lines 2-4 (last masalah of section)

Badlul-mustahaqq mamlookun milkan faasidan

-- Basheer is muddaee = gets moneey from Muneer

--Kaleem is muddaa-alayhi = gives money to Basheer

--when muddaee Basheer receives dayn (money) from muddaa alayhi Muneer
--the muddaee Basheer became maalik of that money in a fasid manner
-- muddaee Basheer used the money which is from category of ‘maa laa tataayyan’ (left
column of Fig. H54, NOT right column)
--and the money was mamlook in a faasid manner because it is in category of: li ajli
fasaadil milk NOT li ajil admil milk (it is in bottom row of Fig. 43, NOT top row)
--Hence, it falls into box 2B (bottom left of Fig. 43)
--Hukm: no need for sadaqa

--as if:
muddaee Basheer got the money for selling a slave that he never owned,
It was a mustahaqq slave that was in reality owned by Nawaz
And muddaee Basheer used that money to get ribh (profit)
Here also, muddaee Basheer has milk faasid over the money he got from Muneer

151
 ‫‪062 difference bay faasid vs makrooh p 99‬‬

‫اﻟﻔﺮق ي ف‬
‫ﺑن اﻟﺒﻴﻊ اﻟﻔﺎﺳﺪ و اﻟﻤﻜﺮوە‬

‫اﻟﻤﻜﺮوە‬ ‫اﻟﻔﺎﺳﺪ‬

‫ّ‬
‫اﻟﻘﺒﺢ ﻻﻣﺮ ﻣﺠﺎور‬ ‫اﻟﻘﺒﺢ ﺑﻮﺻﻒ ﻣﺘﺼﻞ‬
‫]ﻟ�ﺲ ف ي� ﺻﻠﺐ اﻟﻌﻘﺪ‬
‫وﻻ ف ي� ش�ا�ﻂ اﻟﺼﺤﺔ ﻣﻦ اﻟﺤ��ﺔ واﻟﻌﻘﻞ واﻟبﻠ�غ[‬

‫ت‬ ‫ت‬ ‫َ‬

‫اﻟﻤﺸ�ي ﻓ�ﻪ اﻟﺜﻤﻦ‬ ‫�ﺠﺐ ﻋ�‬ ‫اﻟﻤﺸ�ي اﻟﻘ�ﻤﺔ‬ ‫�ﺠﺐ ﻋ ِ ي�‬

‫ﻳثبﺖ اﻟﻤﻠﻚ بﻪ ﻗبﻞ اﻟﻘبﺾ‬ ‫ﻳثبﺖ اﻟﻤﻠﻚ بﻪ بﻌﺪ اﻟﻘبﺾ ﻓﻘﻂ )ﻻ ﻗبﻞ اﻟﻘبﺾ(‬

‫‪Haashia p 99‬‬
‫ﻋ� ‪ 4‬اﻧﻮاع‪:‬‬
‫اﻟﺒﻴﻊ بﺎﻋﺘبﺎر اﻟﻌﻘﺪ ي‬
‫وﺻﻔﺎ‬ ‫اﺻﻼ‬
‫ﺻﺤﻴﺢ‬ ‫ﺻﺤﻴﺢ‬ ‫اﻓﺎد اﻟﺤكﻢ ف ي� اﻟﺤﺎل‬ ‫‪ 1A‬ﺻﺤﻴﺢ‬
‫‪‬‬ ‫‪‬‬
‫ﺻﺤﻴﺢ‬ ‫ﺻﺤﻴﺢ‬ ‫ﻣﻮﻗﻮف‬ ‫‪ 1B‬ﺻﺤﻴﺢ‬
‫‪‬‬ ‫‪‬‬ ‫اي اﻓﺎد اﻟﺤكﻢ ﻋﻨﺪ اﻻﺟﺎزة‬
‫اﻻ اﻧﻪ ﺟﺎورﺗﻪ اﻟ�ﺮاﻫﺔ‬ ‫ﺻﺤﻴﺢ‬ ‫ﺻﺤﻴﺢ‬ ‫ﻣﻜﺮوە‬ ‫‪2‬‬
‫‪‬‬ ‫‪‬‬
‫اﻓﺎد اﻟﺤكﻢ بﺎﻟﺘﻘﺎبﺾ‬ ‫ﻓﺎﺳﺪ‬ ‫ﺻﺤﻴﺢ‬ ‫ﻓﺎﺳﺪ‬ ‫‪3‬‬
‫‪x‬‬ ‫‪‬‬
‫ﻟﻢ �ﻔﺪ ﺣكﻢ اﻟﺒﻴﻊ ابﺪا‬ ‫ﻏ� ﺻﺤﻴﺢ‬‫ي‬ ‫ﻏ� ﺻﺤﻴﺢ‬
‫ي‬ ‫بﺎﻃﻞ‬ ‫‪4‬‬
‫‪x‬‬ ‫‪x‬‬

‫‪152‬‬
 062 difference bay faasid vs makrooh p 99

‫ﺣكﻢ اﻟﺒﻴﻊ‬

Hukmul bay’ = outcome, result,

i.e. the transfer of milk from baai’ to mushtaree

‫ﺻﻠﺐ اﻟﻌﻘﺪ‬

Sulbul-aqd = backbone, core, main part,

i.e. the badalayn, the ‘iwadhayn, the thaman and mabee’

‫ش�ا�ﻂ اﻟﺼﺤﺔ ﻣﻦ اﻟﺤ��ﺔ واﻟﻌﻘﻞ واﻟبﻠ�غ‬

Sharaaitus-sihhah minal hurriyyah wal ‘aqal wal buloogh = the conditions of validity,

i.e. the baai’ and mushtaree have to be free, sane, and adult

153
 ‫‪063 Iqaalah Basis (ikhtilaf AH, AY, M) with examples‬‬

‫‪Stage‬‬ ‫‪Stage 1‬‬

‫‪2‬‬
‫ﻓﺎﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ان ﻟم ﯾﻣﻛن‬ ‫ﻓﺳﺦ ﻓﻲ ﺣﻖ‬ ‫اﻣﺎم‬
‫)ﯾﺑﻘﻲ اﻟﻌﻘد ﻛﻣﺎ‬ ‫ان ﯾﻛون‬ ‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫أﺑو‬
‫ﻛﺎن(‬ ‫ﻓﺳﺧﺎ‬ ‫)ﻟﻛﻧﮫ ﺑﯾﻊ ﻓﻲ‬ ‫ﺣﻧﯾﻔﺔ‬
‫)‪(B‬‬ ‫ﺣﻖ ﻏﯾرھﻣﺎ(‬
‫)‪(A‬‬
‫ﻓﺎﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫وان ﻟم‬ ‫ﻓﺎﺟﻌﻠﮫ‬ ‫ان ﻟم ﯾﻣﻛن‬ ‫ﺑﯾﻊ‬ ‫اﻣﺎم‬
‫)ﯾﺑﻘﻲ اﻟﻌﻘد ﻛﻣﺎ‬ ‫ﯾﻣﻛن‬ ‫ﻓﺳﺧﺎ‬ ‫ان ﯾﻛون‬ ‫أﺑو‬
‫ﻛﺎن(‬ ‫ان ﯾﻛون‬ ‫)‪(C‬‬ ‫ﺑﯾﻌﺎ‬ ‫ﯾوﺳف‬
‫)‪(D‬‬ ‫ﻓﺳﺧﺎ‬
‫ﻓﺎﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫وان ﻟم‬ ‫ﻓﺎﺟﻌﻠﮫ‬ ‫ان ﻟم ﯾﻣﻛن‬ ‫ﻓﺳﺦ‬ ‫اﻣﺎم‬
‫)ﯾﺑﻘﻲ اﻟﻌﻘد ﻛﻣﺎ‬ ‫ﯾﻣﻛن‬ ‫ﺑﯾﻌﺎ‬ ‫ان ﯾﻛون‬ ‫ﻣﺣﻣد‬
‫ﻛﺎن(‬ ‫ان ﯾﻛون‬ ‫)‪(E‬‬ ‫ﻓﺳﺧﺎ‬
‫)‪(F‬‬ ‫ﺑﯾﻌﺎ‬

‫‪154‬‬
 063 Iqaalah Basis (ikhtilaf AH, AY, M) with examples

According to Imam Abu Hanifah:

(A)- (haashia p103, line 2)

(√) 1 example where the iqaalah is a faskh

Ex. A-1: On Monday, baai’ sells mabee’ and mustharee does qabdh.

Then iqaalah is done on Tuesday, but baai’ does NOT take mabee’ back from mushtaree.

On Wednesday, the baai’ sells it again to mushtaree (even though baai’ never took qabdh of
mabee’ from mushtaree for Tuesday’s iqaalah).

This bay’ of Wednesday is permissible because the iqaalah of Tuesday will be considered a
faskh.

If the iqaalah of Tuesday is considered a bay’, then for baai’ to sell on Wednesday would be
impermissible as it would entail baai’ selling mabee’ before qabdh of mabee’.

But since the iqaalah of Tuesday is considered a faskh (and not a bay’), baai’ is permitted to
sell mabee’ on Wednesday.

(B)- (haashia p103, line 4)

(X) 1 example where the faskh is not mumkin. Thus, iqaalah is baatil

Ex. B-1: If the mabee’ gives birth after the qabdh,

then this ziyaadah munfasilah (seperable addition) will prevent faskh of the aqd from taking
place.

--This is due to the right of shariah; viz. prohibition of haqeeqatur & shubhatur-ribaa. It is not
permitted that baai’ get back in iqaalah more than what gave in the original bay’.

155
 063 Iqaalah Basis (ikhtilaf AH, AY, M) with examples

According to Imam Abu Yusuf:

(C)- (haashia, page 103, line 4-5)

2 examples:

(X) ‫( ﺑﯾﻊ‬Stage 1) is disallowed but

(√) ‫( ﻓﺳﺦ‬Stage 2) is allowed

Ex. C-1: If iqaalah was done with an object before qabdh of the mabee’ occured.

--This is impermissible because bay’ before qabdh is impermissible. (The mushtaree never did
qabdh of mabee’. So, if this iqaalah is considered a bay’, then mustharee would be violating
the rule: he is not permitted to sell before qabdh.)

Ex. C-2: If iqaalah is done of a barter transaction (i.e. item in exchange for another item) after
the halaak (destruction) of one of the items

--This is so because bay’ with absence mabee’ is impermissible.

(D)- (haashia, page 103, line 5-6)

2 examples:

(X) ‫( ﺑﯾﻊ‬Stage 1) is disallowed and

(X) ‫( ﻓﺳﺦ‬Stage 2) is also disallowed. Thus, the iqaalah is baatil

Ex. D-1: In the transaction of 'item for money' where qabdh of the item occurred, if they do
iqaalah after the destruction (halaak) of the item.

--Considering it a bay’ is impermissible due to halaak of mabee’, selling a halaak itme is

impermissible.

--and considering it a faskh is also not possible, because after halaak of the mabee’ (that was
supposed to be given back) retraction is not possible

Ex. D-2: If they do iqaalah before qabdh

and stipulate a type (jins) of thaman which is different from the original type (jins) of currency.

156
 063 Iqaalah Basis (ikhtilaf AH, AY, M) with examples

--This is impermissible because because bay’ before qabdh of mabee’ is impermissible

--and considering it a faskh is also not possible, because faskh must use original thaman (and
here they stipulated a thaman different from original thaman).

According to Imam Muhammad:

(E)- (haashia, page 103, line 7)

3 examples

(X) ‫( ﻓﺳﺦ‬Stage 1) is disallowed but

(√) ‫( ﺑﯾﻊ‬Stage 2) is allowed

Ex. E-1: If the mabee’ gives birth after the qabdh, then this ziyaadah munfasilah (seperable
addition) will prevent faskh of the aqd from taking place.

--This is due to the right of shariah; viz. prohibition of haqeeqatur & shubhatur-ribaa. It is not
permitted that baai’ get back in iqaalah more than what gave in the original bay’.

--But bay’ of mother and baby goat together back to original owner is permissible

Ex. E-2: If they do iqaalah after qabdh and stipulate a thaman which is more than the original
thaman

--This is impermissible because faskh must take place exactly as it originally happened, and
here the thaman is different from original thaman.

--Since qabdh of mabee’ occurred, this transaction is still permitted as a bay’.

Ex. E-3: If they do iqaalah after qabdh and stipulate a type (jins) of thaman which is different
from the original type (jins) of currency.

--This is impermissible because faskh must take place exactly as it originally happened, and
here the thaman is different from original thaman.

--Since qabdh of mabee’ occurred, this transaction is still permitted as a bay’.

157
 063 Iqaalah Basis (ikhtilaf AH, AY, M) with examples

(F)- (haashia, page 103, line 8)

2 examples

(X) ‫( ﻓﺳﺦ‬Stage 1) is disallowed and

(X) ‫( ﺑﯾﻊ‬Stage 2) is disallowed. Thus, the iqalah is baatil

Ex. F-1: In the transaction of 'item for money' if they do iqaalah after the destruction (halaak) of
the item.

--This is impermissible because bay’ and faskh with absence mabee’ are both impermissible.

Ex. F-2: If they do iqaalah before qabdh and stipulate a type (jins) of thaman which is different
from the original type (jins) of currency.

--This is impermissible because faskh must take place exactly as it originally happened, and
here the thaman is different from original thaman.

--and considering it a bay’ is also not possible, because bay’ before qabdh of mabee’ is
impermissible.

158
 ‫)‪064 Iqaalah akthar aqall (ikhtilaf AH, AY, M‬‬

‫)‪Iqaalah: akthar-aqall (ikhtilaf AH, AY, M‬‬

‫‪.‬‬

‫اﻗل )ﻧﻘﺻﺎن(‬ ‫اﻛﺛر )زﯾﺎدة(‬

‫ﻓﺳﺦ‬ ‫ﻓﺳﺦ‬ ‫اﻣﺎم‬
‫ﻋﻠﻰ اﻟﺛﻣن اﻷول‬ ‫ﻋﻠﻰ اﻟﺛﻣن اﻷول‬ ‫أﺑو‬
‫)اى ﯾﻠﻐو ﺷرط اﻟزﯾﺎدة( )اى ﯾﻠﻐو ﺷرط اﻟﻧﻘﺻﺎن(‬ ‫ﺣﻧﯾﻔﺔ‬
‫ﺑﯾﻊ‬ ‫ﺑﯾﻊ‬ ‫اﻣﺎم‬
‫ﺑﺎﻟﺛﻣن اﻷﻗل‬ ‫ﺑﺎﻟﺛﻣن اﻷﻛﺛر‬ ‫أﺑو‬
‫ﯾوﺳف‬
‫ﻻن اﻟﺳﻛوت ﻋن ﺑﻌض اﻟﺛﻣن‬ ‫ﻓﺳﺦ‬ ‫ﺑﯾﻊ‬ ‫اﻣﺎم‬
‫ﻛﺎﻟﺳﻛوت ﻋن ﺟﻣﯾﻊ اﻟﺛﻣن‬ ‫ﻋﻠﻰ اﻟﺛﻣن اﻷول‬ ‫ﺑﺎﻟﺛﻣن اﻷﻛﺛر‬ ‫ﻣﺣﻣد‬
‫وھو ﻓﺳﺦ‬ ‫)اى ﯾﻠﻐو ﺷرط اﻟﻧﻘﺻﺎن(‬

‫‪159‬‬
 ‫‪065 Iqaalah 9 scenarios from Athmaarul-Hidaayaah‬‬

‫‪p 104 Iqaalah‬‬

‫‪9 scenarios from Athmaarul-Hidaayah p.299-300‬‬

‫‪ #1‬اﻻﻗﺎﻟﺔ ﻋﻠﻲ اﻟﺛﻣن اﻻول‬

‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﺑﯾﻌﺎ‬ ‫‪AY‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬

‫‪ #2‬اﻻﻗﻠﺔ ﻋﻠﻲ ﺛﻣن اﻗل ﻣن اﻟﺛﻣن اﻻول‬

‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﺑﯾﻌﺎ‬ ‫‪AY‬‬
‫اﻻﻗﺎﻟﺔ ﻋﻠﻲ ﺛﻣن اﻻول‬ ‫‪ M‬ﺗﺳﻘط اﻟﻧﻘﺻﺎن‬
‫ﻓﯾﺻﯾر ﻓﺳﺧﺎ ﻋﻠﻲ اﻟﺛﻣن اﻻول‬

‫‪ #3‬ﺟﺎء ﻋﯾب ﻓﻲ ﯾد اﻟﻣﺷﺗري ﻓﻧﻘص ﻋن اﻟﺛﻣن اﻻول‬

‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫ﻣﻊ ﻧﻘﺻﺎن ﺑﻣﻘﺎﺑﻠﺔ اﻟﻌﯾب‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑرﺑﯾﻌﺎ‬ ‫‪AY‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑرﻓﺳﺧﺎ‬ ‫‪M‬‬
‫ﻣﻊ ﻧﻘﺻﺎن ﺑﻣﻘﺎﯾﻠﺔ اﻟﻌﯾب‬

‫‪ #4‬اﻻﻗﺎﻟﺔ ﻋﻠﻲ ﺛﻣن ازﯾد ﻣن اﻟﺛﻣن اﻻول‬

‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﺑﯾﻌﺎ ﺟدﯾدا‬ ‫‪AY‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬
‫ﺑل ﯾﻌﺗﺑر ﺑﯾﻌﺎ ﺟدﯾدا‬

‫‪160‬‬
 ‫‪065 Iqaalah 9 scenarios from Athmaarul-Hidaayaah‬‬

‫‪ #5‬اﻻﻗﺎﻟﺔ ﻋﻠﻲ ﺛﻣن ﺧﻼف ﺟﻧس اﻟﺛﻣن اﻻول‬

‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﺑﯾﻌﺎ‬ ‫‪AY‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬
‫ﺑل ﯾﻌﺗﺑرﺑﯾﻌﺎ ﺟدﯾدا‬

‫‪ #6‬اﻻﻗﺎﻟﺔ ﻗﺑل ﻗﺑض اﻟﻣﺷﺗري اﻟﻣﺑﯾﻊ و ﻋﻠﻰ ﺛﻣن ﺧﻼف ﺟﻧس اﻟﺛﻣن اﻻول‬
‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﺗﺑرﺑﯾﻌﺎ ﺟدﯾدا‬ ‫‪AY‬‬
‫وﻻ ﻓﺳﺧﺎ‬
‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﻧﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬
‫وﻻﺑﯾﻌﺎ‬

‫‪ #7‬اﻻﻗﺎﻟﺔ ﻗﺑل ﻗﺑض اﻟﻣﺷﺗري اﻟﻣﺑﯾﻊ ﻓﻲ ﻣﺑﯾﻊ ﻣﻧﻘوﻟﻰ ﻣﺛل ﺟﺎرﯾﺔ‬

‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﻻ ﯾﻌﺗﺑرﺑﯾﻌﺎ‬ ‫‪AY‬‬
‫ﺑل ﻓﺳﺧﺎ‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬

‫‪ #8‬اﻻﻗﺎﻟﺔ ﺑﻘﺑض اﻟﻣﺷﺗري اﻟﻣﺑﯾﻊ ﻓﻲ ﻣﺑﯾﻊ ﻏﯾرﻣﻧﻘوﻟﻰ ﻣﺛل اﻟﻌﻘﺎر‬

‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑرﺑﯾﻌﺎﺟدﯾدا‬ ‫‪AY‬‬
‫ﻻﻧﮫ ﻋﻧده ﯾﺟوز ﺑﯾﻊ اﻟﻌﻘﺎرﻗﺑل اﻟﻘﺑض‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬

‫‪161‬‬
 ‫‪065 Iqaalah 9 scenarios from Athmaarul-Hidaayaah‬‬

‫‪ #9‬اﻻﻗﺎﻟﺔ ﻓﻲ ﻣﺑﯾﻊ زاد ﻓﯾﮫ ﺑﻌد ﻗﺑض اﻟﻣﺷﺗري ﻣﺛل اﻟﺟﺎرﯾﺔ‬

‫اﻻﻗﺎﻟﺔ ﺑﺎطﻠﺔ‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪AH‬‬
‫ﻻﺟل زﯾﺎدة ﻓﻲ اﻟﻣﺑﯾﻊ‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﯾﻌﺗﺑر ﺑﯾﻌﺎ ﺟدﯾدا‬ ‫‪AY‬‬
‫اﻻﻗﺎﻟﺔ ﺟﺎﺋزة‬ ‫ﻻ ﯾﻌﺗﺑر ﻓﺳﺧﺎ‬ ‫‪M‬‬
‫ﻻﺟل اﺿﺎﻓﺔ ﻓﻲ اﻟﻣﺑﯾﻊ‬
‫ﺑل ﯾﻌﺗﺑر ﺑﯾﻌﺎ ﺟدﯾدا‬

‫‪162‬‬
 ‫‪066 p106-107 ikhtilaaf khiyaanah muraabahah towliyah‬‬

‫‪Khiyaanah in Muraabahah/Towliyah Ikhtilaaf‬‬

‫‪Hidaayah p.106-107‬‬

‫ﺗوﻟﯾﺔ‬ ‫ﻣراﺑﺣﺔ‬
‫ﯾﺣط‬ ‫ﯾﺧﯾر‬ ‫اﻣﺎم‬ ‫‪1‬‬

‫اﺑو ﺣﻧﯾﻔﺔ )إن ﺷﺎء أﺧذه ﺑﺟﻣﯾﻊ اﻟﺛﻣن‬

‫وإن ﺷﺎء ﺗرﻛﺔ(‬
‫ﯾﺣط‬ ‫ﯾﺣط‬ ‫اﻣﺎم‬ ‫‪2‬‬

‫اﺑو‬
‫ﯾوﺳف‬
‫ﯾﺧﯾر‬ ‫ﯾﺧﯾر‬ ‫اﻣﺎم‬ ‫‪3‬‬

‫)إن ﺷﺎء أﺧذه ﺑﺟﻣﯾﻊ اﻟﺛﻣن )إن ﺷﺎء أﺧذه ﺑﺟﻣﯾﻊ اﻟﺛﻣن‬ ‫ﻣﺣﻣد‬
‫وإن ﺷﺎء ﺗرﻛﺔ(‬ ‫وإن ﺷﺎء ﺗرﻛﺔ(‬

‫‪163‬‬
 067 p107 pulling profit in khiyaanah of muraabahah

p107 Pulling Profit in Khiyaanah of Muraabahah (Ashraful-Hidaayah p. 263)

— p. 107 line 4, haashia line 3:

= ‫ﻓﻲ اﻟﻣراﺑﺣﺔ ﻣﻧﮫ وﻣن اﻟرﺑﺢ‬

‫أي ﻓﻲ اﻟﻣراﺑﺣﺔ ﯾﺣط ﻗدراﻟﺧﯾﺎﻧﺔ ﻣن راس اﻟﻣﺎل )أي اﻷﺻل( و أﯾﺿﺎ ً ﻣﺎ ﻗﺎﺑل ﻗدراﻟﺧﯾﺎﻧﺔ ﻣن‬
‫اﻟرﺑﺢ‬

‫ﺑﺸﯿﺮ‬ ‫ﻣﻨﯿﺮ‬ ‫ﻧﻮاز‬

$8 {$10} $15

‫رأس اﻟﻣﺎل‬ = $8
‫ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬ = $2 = $10 - $8
‫اﻟرﺑﺢ‬ = $5 = $15 - $10

In ‫ﻣراﺑﺣﺔ‬: Muneer should reimburse Nawaz

--by the amount of ‫( ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬which is $2)
--PLUS the amount of profit the ‫“ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬pulled” (which is $1)
In ‫ﺗوﻟﯾﺔ‬: Muneer should reimburse Nawaz
--by the amount of the ‫ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬only (which is $2)

……………………………………………………………………………….………………………….

164
 067 p107 pulling profit in khiyaanah of muraabahah

What is the amount of ‫ اﻟرﺑﺢ‬that the ‫“ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬pulled”?

}
‫ = راس اﻟﻣﺎل‬$8
= $10 : this amount resulted in “pulling” $5 of ‫رﺑﺢ‬
‫= ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬$2
……………………………………………………………………………….………………………….
Thus, $10 “pulled” from Nawaz a $5 profit,
i.e. the “pulled profit” is %50 (or ½) , of ‫ راس اﻟﻣﺎل‬AND %50 (or ½) of the ‫ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬
--Therefore, $8 “pulled” from Nawaz a profit of $4 of profit
--While $2 “pulled” from Nawaz a profit of $1 of profit
Nawaz will get reimbursed: $2 + $1 = $3 [Nawaz will end up paying only: $15 - $3 = $12]

‫ﻣﻘدار‬ Amount of profit that

‫اﻟﺧﯾﺎﻧﺔ‬
the ‫“ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬pulled”
[which is 50% of $2]

Another example:
165
 067 p107 pulling profit in khiyaanah of muraabahah

‫ﺑﺸﯿﺮ‬ ‫ﻣﻨﯿﺮ‬ ‫ﻧﻮاز‬

$200 {$250} $300

‫رأس اﻟﻣﺎل‬ = $200

‫ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬ = $50 = $250 - $200
‫اﻟرﺑﺢ‬ = $50 = $300 - $250

In ‫ ﻣراﺑﺣﺔ‬: Muneer should reimburse Nawaz

--by the amount of ‫( ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬which is $50)
--PLUS the amount of profit the ‫“ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬pulled” (which is $10)
In ‫ﺗوﻟﯾﺔ‬: Muneer should reimburse Nawaz
--by the amount of the ‫ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬only (which is $50).
……………………………………………………………………………….………………………….
What is the amount of ‫ اﻟرﺑﺢ‬that the ‫“ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬pulled”?
‫راس اﻟﻣﺎل‬ = $200

‫ = ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬$50
} = $250 : this amount resulted in “pulling” $50 of ‫رﺑﺢ‬

……………………………………………………………………………….………………………….
Thus $250 “pulled” from Nawaz a $50 profit, i.e. the “pulled profit” is %20, or 1/5, of ‫راس اﻟﻣﺎل‬.
--Therefore, $200 “pulled” from Nawaz $40 of profit
--While $50 “pulled” from Nawaz $10 of profit
Nawaz will get reimbursed $50 + $10 = $60 [Nawaz will end up paying only: $300 - $60 =
$240]

Amount of profit that

‫ﻣﻘدار‬
‫اﻟﺧﯾﺎﻧﺔ‬ the ‫“ ﻣﻘدار اﻟﺧﯾﺎﻧﺔ‬pulled”
[which is 20% of $50]

166
 068 p107 muraabahah-buying same cloth back

p107 Buying Same Cloth Back in Muraabahah

Monday Tuesday Wednesday Thursday

Trans. 1 Trans. 2 Trans. 3 Trans. 4
cloth cloth cloth cloth
Basheer ⇄ Muneer ⇄ Nawaz ⇄ Muneer ⇄ Kareem
$10 $15 $10** $19

Which base price should Muneer tell Kareem?:

10** or [10**-5*] which is 5***?

Muneer’s profit of
$5*on Tues. --Ribh based on 10**:

is “shubhatur-ribh” 19 – 10** = 9
for Thurs. OR

--Trans. #3 (Wed.by Muneer himself confirmed & reinforced the profit of 5* obtained through trans. #2 (Tues.)…how?

--Because until Muneer purchased cloth (2nd time) on Wed. from Nawaz, there existed a chance that Tues.’s Trans. #2 might
have been retracted due to khiyarul-ayb.

--But after Muneer bought cloth on Wed. Trans. #3, the chance of retracting Tues.’s Trans. #2 was lost DUE to MUNEER’s
actions

--Hence, Imam Abu Hanifah (RA) classifies this is a shubhatur-ribh of 5* and it must be taken into consideration on Thurs.
(transaction 4).

………………………………………………………………………………………………………………..………………

167
 068 p107 muraabahah-buying same cloth back

‫كﺎﻧﻪ )ﻣﻨ�( ت‬
‫اﺷ�ى ﺧﻤﺴﺎ وﺛ��ﺎ ث‬
Combine transactions on Tuesday (Trans. 2) and Wednesday (Trans. 3) -- ‫بﻌ�ة‬ ‫ي‬

As if: Muneer bought cloth PLUS $5* and gave in exchange $10**,

-Thus, net: Muneer is getting cloth and is giving $5** in exchange for cloth

Cloth
and 5*
Nawaz ⇄ Muneer
10**

--Nawaz gained cloth on Tues from Muneer, and then subsequently gave the cloth to Muneer on Wed.

net loss of cloth by Nawaz to Muneer

--Nawaz paid 15 to Muneer on Tues, and then subsequently got 10 from Muneer on Wed.:

net loss of 5* by Nawaz to Muneer.

--Muneer gave cloth on Tues. to Nawaz, and then subsequently got the cloth from Muneer on Wed.

net gain of cloth by Muneer from Nawaz

--Muneer got 15 on Tues. from Nawaz, and then subsequently on Wed gave Nawaz 10

net gain by Muneer of 5* from Nawaz

168
 068 p107 muraabahah-buying same cloth back

Monday Tuesday Wednesday Thursday

Trans. 1 Trans. 2 Trans. 3 Trans. 4
cloth cloth cloth cloth
Basheer ⇄ Muneer ⇄ Nawaz ⇄ Muneer ⇄ Kareem
$10 $13 $10** $19

Which base price should Muneer tell Kareem?:

10** or [10**-3*] which is 7***?

Muneer’s profit of
$3*on Tues. --Ribh based on 10**:

Is “shubhatur-ribh” 19 – 10** = 9
for Thurs. OR

--Trans. #3 (Wed.by Muneer himself confirmed & reinforced the profit of 3* obtained through trans. #2 (Tues.)…how?

--Because until Muneer purchased cloth (2nd time) on Wed. from Nawaz, there existed a chance that Tues.’s Trans. #2 might
have been retracted due to khiyarul-ayb.

--But after Muneer bought cloth on Wed. Trans. #3, the chance of retracting Tues.’s Trans. #2 was lost DUE to MUNEER’s
actions

--Hence, Imam Abu Hanifah (RA) classifies this is a shubhatur-ribh of 3* and it must be taken into consideration on Thurs.
(transaction 4).

………………………………………………………………………………………………………………..………………

169
 068 p107 muraabahah-buying same cloth back

Combine transactions on Tuesday (Trans. 2) and Wednesday (Trans. 3)

As if: Muneer bought cloth PLUS $3* and gave in exchange $10**,

-Thus, net: Muneer is getting cloth and is giving $7 in exchange for cloth

Cloth
and 3*
Nawaz ⇄ Muneer
10**

--Nawaz gained cloth on Tues from Muneer, and then subsequently gave the cloth to Muneer on Wed.

net loss of cloth by Nawaz to Muneer

--Nawaz paid 13 to Muneer on Tues, and then subsequently got 10 from Muneer on Wed.:

net loss of 3* by Nawaz to Muneer.

--Muneer gave cloth on Tues. to Nawaz, and then subsequently got the cloth from Muneer on Wed.

net gain of cloth by Muneer from Nawaz

--Muneer got 13 on Tues. from Nawaz, and then subsequently on Wed gave Nawaz 10

net gain by Muneer of 3* from Nawaz

170
 068 p107 muraabahah-buying same cloth back

---laa yabee-uhu muraabahatan aslan:

Monday Tuesday Wednesday Thursday

Trans. 1 Trans. 2 Trans. 3 Trans. 4
cloth cloth cloth cloth
Basheer ⇄ Muneer ⇄ Nawaz ⇄ Muneer ⇄ Kareem
$10 $20 $10** $19

Which base price should Muneer tell Kareem:

10** or [10**-10*] which is 0***?

Muneer’s profit of
$10*on Tues. --Ribh based on 10**:

is “shubhatur-ribh” 19 – 10** = 9
for Thurs. OR

-Trans. #3 (Wed.by Muneer himself confirmed & reinforced the profit of 10* obtained through trans. #2 (Tues.)…how?

--Because until Muneer purchased cloth (2nd time) on Wed. from Nawaz, there existed a chance that Tues.’s Trans. #2 might
have been retracted due to khiyarul-ayb.

--But after Muneer bought cloth on Wed. Trans. #3, the chance of retracting Tues.’s Trans. #2 was lost DUE to MUNEER’s
actions

--Hence, Imam Abu Hanifah (RA) classifies this is a shubhatur-ribh of 10* and it must be taken into consideration on Thurs.
(transaction 4).

………………………………………………………………………………………………………………..………………

171
 068 p107 muraabahah-buying same cloth back

Combine transactions on Tuesday (Trans. 2) and Wednesday (Trans. 3)

As if: Muneer bought cloth PLUS $3* and gave in exchange $10**,

-Thus, net: Muneer is getting cloth and not giving any iwadh for cloth—which is shubhatur-RIBAA!! [*Ishkaal
later]

Cloth
and 10*
Nawaz ⇄ Muneer
10**

--Nawaz gained cloth on Tues from Muneer, and then subsequently gave the cloth to Muneer on Wed.

net loss of cloth by Nawaz to Muneer

--Nawaz paid 13 to Muneer on Tues, and then subsequently got 10 from Muneer on Wed.:

net loss of 10* by Nawaz to Muneer.

--Muneer gave cloth on Tues. to Nawaz, and then subsequently got the cloth from Muneer on Wed.

net gain of cloth by Muneer from Nawaz

--Muneer got 13 on Tues. from Nawaz, and then subsequently on Wed gave Nawaz 10

net gain by Muneer of 10* from Nawaz

172
 068 p107 muraabahah-buying same cloth back

Ishkaal about shubhatur-RIBAA:

Haashia p 108, line 6-8

--The cloth PLUS Muneer’s profit of $10*on Tues. (Trans. #2) were not directly exchanged
in an actual transaction with thaman of $10** on Wednesday

--But rather the cloth and the profit of $10*on Tues. (Trans. #2) were INDIRECTLY
exchanged by the conceptual and hypothetical “combining” of the Tues. & Wed.
transactions

--Thus the profit of Tuesday’s transaction #2 will be considered a shubhatur-RIBAA which

can ruin the Murabaahah of Wed./Thurs,

--But on the other hand, the profit of Tuesday’s transaction #2 will does not ruin bay’ of
Wed.

--At most it is at the level of shubhatur-shubhatir-RIBAA, which is ignored in terms of

hukm.

--wallahu alam. fata-ammal.

173
 068 p107 muraabahah-buying same cloth back

kamaa idhaa takhallala thaalith

Mon. Tues. Wed. Thurs. Fri.

Trans. Trans. Trans. Trans. Trans. 5
1 2 3 4
cloth cloth cloth cloth cloth
Basheer ⇄ Muneer ⇄ Nawaz ⇄ Rafeeq ⇄ Muneer ⇄ Kareem
$10 $13 $14 $10** $19

Muneer’s profit of
$3*on Tues. The base price that
Muneer will tell Kareem
is NOT “shubhatur-ribh”
is: 10**.
for Fri.
The $3*from Tues. will
NOT be taken into
d

--Trans. #3 (on Wed.) was NOT done by Muneer, but rather by Rafeeq

--Hence, the profit of $3* obtained through Trans. #2 (on Tues.) was confirmed & reinforced by Rafeeq and NOT
by Muneer.

--Because until Rafeeq purchased cloth on Wed. (Trans. #2) from Nawaz, there existed a chance that Tues.’s
Trans. #2 might have been retracted due to khiyarul-ayb.

--But after Rafeeq bought cloth on Wed. Trans. #3, the chance of retracting Tues.’s Trans. #2 was lost DUE to
Rafeeq’s actions—NOT Muneer’s actions.

--Since Muneer was not involved in confirming and reinforcing the Tuesday profit of $3* (Trans. #2), the Tuesday
profit of $3* (Trans. #2) will NOT be attributed or connected to the base price of Fri. (Trans. #5),

--Muneer will use the base price of $10** on Fri. (Trans. 5) which is the exact price he bought it for. The Tuesday
profit of $3* (Trans. #2) will be ignored in this scenario.

174
 068 p107 muraabahah-buying same cloth back

--lishubhatil-hateetah

p. 108 line 2, haashia line 3-4

Monday Tuesday Trans.

Trans. 2
1

cloth cloth
given now as
SULH
is worth only
$4**
Basheer ⇄ Muneer ⇄ Kareem
$10* ?
lent to Basheer
long time ago

Muneer wants to do Muraabahah with Kareem, but

which base price should Muneer tell Kareem… $10*?

NO! Because the cloth is not worth $10,

Monday Trans.1 is a SULH
(but rather it is only worth $4**)
in the hukm of a bay’.
even though $10 was “exchanged” to get cloth.
As if Basheer “sold” cloth

Since the exchange in SULH is usually done with

HATEETAH (giving lesser value),

there is shubhah that the cloth is not worth $10.

175
 068 p107 muraabahah-buying same cloth back

---Haashia p 108, line 8-9

Gift Masala

Monday Tuesday Wednesday Thursday

Trans. 1 Trans. 2 Trans. 3 Trans. 4
cloth cloth cloth cloth
Basheer ⇄ Muneer ⇄ Nawaz ⇄ Muneer ⇄ Kareem
ZERO $10 $10** $19
(gifted
to
Munee)

This is the base price that will be used.

Even though Muneer makes a profit of $10*on Tues. (#2),

this wil NOT be considered as a “shubhatur-ribh”

and will NOT affect Thurs.’s (#4) muraabahah transaction with Kareem.

The reason is that Tues.’s transaction (#2) (which produced a profit of $10*)

was based on “ZERO”

176
 069 abd madhoon lit tijaarah

Page 108
Abd Madhoon lit-Tijaarah Muraabahah/Towliah

Al-faslul-awwal:

Mon. Tues. Wed.

Trans. #1 Trans. #2 Trans. #3

Cloth Cloth Cloth

Sylvester
(Slave) Basheeer
Naeem is madhoon (Owner/ Kareem
lahu &
madyoon Molaa)

$10* $15** Base price + $2 (ribh)

Which base price should Basheer tell

Kareem: $10* or $15**? Use 15

--the base price $10* from the Mon. (Trans. #1) will be considered
--the base price $15** from the Tues. (Trans. #2) will be IGNORED, because:
--lianna fee hadhal-‘aqd shubhatul-‘adm

177
 069 abd madhoon lit tijaarah

Al-fasluth-thaani:

Mon. Tues. Wed.

Trans. #1 Trans. #2 Trans. #3

Cloth Cloth Cloth

Basheeer Sylvester

(Owner/ (Slave)
Kareem
Naeem is madhoon
Molaa)
lahu &
madyoon

$10* $15** Base price + $2 (ribh)

Which base price should Basheer tell

Kareem: $10* or $15**? Use 15

--the base price $10* from the Mon. (Trans. #1) will be considered
--the base price $15** from the Tues. (Trans. #2) will be IGNORED, because:
--lianna fee hadhal-‘aqd shubhatul-‘adm

178
 070 abd madhoon lit tijaarah mudhaarib masala

Mudhaarib Masala

Tues. Trans. #2 Wed. Trans. #3

(mudhaarabah) (muraabahah)
Mon. Trans. #1
(mudhaarabah)
Ice-cream Ice-cream
‫رب‬
‫ﻣﺿﺎرب‬ ‫رب‬
New
‫اﻟﻣﺎل‬
Noman ‫اﻟﻣﺎل‬ customer
Zaeem
Zaeem
$10 $15
Base price =
rasul-maal (10) + half of the ribh (2 ½)
= 12 ½
Noman uses this $10 for
buying ice-cream and then
selling it as mudhaarabah
Which base price should
Zaeem use? $12 ½

Out of the total of $15, Out of the total of $15,

$12 ½ belongs to Zaeem (rabbul-maal) = the portion of ribh belonging to
Noman (mudhaarib) is the rest: 2 ½
the rasul-maal (10) + half of the ribh (2 ½)
fa’tubira albay’uth-thaani ‘
adman fee haqqi nisfir-ribh

Note: the new ribh of Wed. will NOT be split between

Noman and Zaeem.
But rather, it will be kept all by Zaeem
because Wed. is a muraabahah,
while Mon./Tues. is mudhaarabah.

179
 071 Shariah-Compliant Loans (Guidance) p110

Shariah-Compliant Loans (Guidance) p110 (MURAABAHAH) [QUDOORI NOTES P 283 (MURAABAHAH)]

A SIMPLIFIED EXPLANATION ABOUT GUIDANCE FINANCIAL SHARIA-COMPLIANT HOME LOAN

& HOW IT INVOLVES MURAABAHAH AND MUSHAARAKAH.

MR. NAWAZ KHAN LIVES IN BROOKLYN AND CAME TO AMERICA 20 YEARS AGO FROM A SMALL DEHAT VILLAGE PIND IN
PAKISTAN. HE DROVE A TAXI AND WORKED TRIPLE SHIFT EVERDAY 25 HOURS A DAY AND 8 DAYS A WEEK. NOW, FINALLY
HE SAVED UP ABOUT $100,000 TO BUY A HOUSE.

HIS WIFE (WHO JUST CAME FROM THE VILLAGE A WEEK AGO) IS FORCING HIM TO BUY A HOUSE IN LOOOOOOOONG
ISLAND. BUT THE PROBLEM IS THAT THE HOUSE COSTS $200,000. HIS WIFE IS FORCING HIM TO BUY THE HOUSE AT ALL
COSTS—EVEN IF HE HAS TO TAKE A CONVENTIONAL HARAM RIBA LOAN FROM TD BANK.

NAWAZ MAKES MASHWERA WITH MUFTI /IMAM SAAB OF MASJID, WHO SUGGESTS TO HIM TO GET A SHARIA-COMPLIANT
LOAN.

STEP 1: GUIDANCE FINANCIAL (GF) BUYS THE HOUSE FOR $200,000.

STEP 2: GF AGREES TO RE-SELL THE HOUSE (IN A MURAABAHAH AQD) TO NAWAZ FOR $500,000.

THUS, THE RIBH (PROFIT) FOR GF WILL BE $300,000.

STEP 3: NAWAZ AGREES TO BECOME A CO-OWNER OF THE HOUSE WITH GF AS THE OTHER CO-OWNER BY PAYING A DOWN
PAYMENT OF $100,000 TO GF.

THIS IS CALLED MUSHAARAKA (PARTNERSHIP OR CO-OWNERSHIP).

AND THUS, NAWAZ BECOMES 20% (1/5) CO- OWNER OF THE HOUSE (100,000 ÷ 500,000 = 1/5 = 20%)

WHILE GF BECOMES 80% (4/5) CO-OWNER OF THE HOUSE. (400,000 ÷ 500,000 = 4/5 = 80%)

STEP 4: NAWAZ WILL PAY THE REST OF THE MONEY OFF (WHICH IS $400,000) BY PAYING $10,000 EVERY MONTH TO GF.

NAWAZ WILL TAKE A TOTAL OF 40 MONTHS (3 YEARS AND 4 MONTHS) TO PAY OFF THE ENTIRE MONEY.

(400,000 ÷ 10,000 = 40)

STEP 5: EACH TIME NAWAZ MAKES AN INSTALLMENT PAYMENT, NAWAZ’S SHARE (PERCENTAGE) IN THE HOUSE AS CO-
OWNER WILL INCREASE A CERTAIN PERCENTAGE (2%),

WHILE GF’S SHARE (PERCENTAGE) IN THE HOUSE AS CO-OWNER WILL DECREASE THAT SAME CERTAIN PERCENTAGE (2%).

180
 071 Shariah-Compliant Loans (Guidance) p110

STEP-BY-STEP BREAKDOWN OF INSTALLMNENTS COMPARED TO CO-OWNERSHIP PERCENTAGE

AT TIME OF {100,000 (DOWN PAYMENT)} ÷ 500,000 = = 100,000 ÷ 500,000 = = .20 NAWAZ
DOWN = 20% IS INITIALLY 20% CO-OWNER
PAYMENT &
GF
IS 80% CO-OWNER
AFTER 1ST {100,000 (DOWN PAYMENT) + 10,000 (1ST INSTALLMENT)} ÷ = 110,000 ÷ 500,000 = = .22 NAWAZ
INSTALLMENT 500,000 = = 22% BECOMES 22% CO-OWNER
&
GF
BECOMES 78% CO-OWNER
AFTER 2ND {110,000 (PREVIOUS PAYMENTS) + 10,000 (2ND INSTALLMENT)} ÷ = 120,000 ÷ 500,000 = = .24 = NAWAZ
INSTALLMENT 500,000 = 24% BECOMES 24% CO-OWNER
&
GF
BECOMES 76% CO-OWNER
AFTER 3RD {120,000 (PREVIOUS PAYMENTS) + 10,000 (3RD INSTALLMENT)} ÷ = 130,000 ÷ 500,000 = =.26 NAWAZ
INSTALLMENT 500,000 = = 26% BECOMES 26% CO-OWNER
&
GF
BECOMES 74% CO-OWNER
...THIS PROCESS CONTINUES FOR 40 MONTHS…
AFTER THE NAWAZ
LAST BECOMES 100% CO-OWNER
(40TH) &
INSTALLMENT GF
PAYMENT BECOMES 0% CO-OWNER.

STEP 6:

AFTER THE LAST (40TH) INSTALLMENT PAYMENT,

NAWAZ BECOMES 100% CO-OWNER & GF BECOMES 0% CO-OWNER.

(NOW FINALLY, NAWAZ HAS MADE HIS WIFE HAPPY!!!!!!!!!—HE WORKED SO HARD BE-CHARA TO MAKE HIS WIFE HAPPY!!!!)

ISHKAAL: WHY WOULD NAWAZ BE STUPID ENOUGH TO BUY A HOUSE WHICH IS WORTH ONLY $200,000 FOR THE
STAGGERING PRICE OF $500,000? GF BOUGHT IT FOR A MUCH LOWER PRICE, THEN GF IS RE-SELLING IT TO
NAWAZ, WHAT A RIP-OFF!!! NAWAZ IS GETTING JIPPED LIKE CRAZY!!!!!!

JAWAAB 1: NAWAZ IS VERY SCARED OF HIS PENDOO DEHAATI WIFE (SHE BEATS HIM UP WITH A ROTI
BELAN ROLLING PIN AND THREATENS TO CALL 911, ETC.). SHE IS DEMANDING THE HOUSE NOW AND
DOES NOT WANT TO WAIT TILL NAWAZ CAN SAVE UP $500,000 (WHICH MAY NEVER HAPPEN ANYWAY).
SINCE HE DOES NOT HAVE ENOUGH MONEY TO BUY IT NOW, THE ONLY WAY IS TO BUY IT IN
INSTALLMENTS FROM GF. NAWAZ CANNOT AFFORD TO PAY $200,000 RIGHT NOW, BUT HE CAN AFFORD
THE INSTALLMENTS OF $10,000 PER MONTH (FOR A DURATION OF 40 MONTHS).

JAWAAB 2: NAWAZ IS HOPING THAT AFTER FINALLY PAYING OFF THE $500,000 IN INSTALLMENTS, THE
PRICE OF THE HOUSE WILL INCREASE (FOR EXAMPLE IT WILL BE WORTH $600,000). THEN, IF HE SELLS THE
HOUSE FOR $600,000 HE CAN MAKE A PROFIT OF $100,000 ON THE HOUSE.

SAD ENDING: BTW, AFTER NAWAZ COMPLETED THE PAYMENTS FOR THE HOUSE, HIS WIFE WAS STILL VERY, VERY
UNGRATEFUL. SHE DID NOT LIKE THE HOUSE AND LEFT NAWAZ TO RETURN TO THE PEND DEHAT VILLAGE IN PAKISTAN
…THAT’S THE DUNYA BROTHER, IT STINKS!! IF NAWAZ TRIED TO PLEASE ALLAH AS MUCH AS HE TRIED TO PLEASE HIS
WIFE, HE WOULD HAVE BEEN ABLE TO OBTAIN HIS HOUSE IN JANNAH!

181
 071 Shariah-Compliant Loans (Guidance) p110

Notes:

1—this above is a SIMPLIFIED version of GF model

--above has no mention of the monthly rent paid by Nawaz to GF for using the house

2—this GF model is not actually a loan at all,

--but rather it is a muraabahah/mushaarakah transaction

PROS

1. it’s halal, no ribaa involved

2. house is not “lost” if foreclosure occurs
3. previous payments are not lost if default occurs

CONS
1. usually more expensive than conventional bank loans

Some ishkaals about Guidance Financial’s Muraabahah/Diminishing Mushaarakah model:

1. late fee:
--Imam Maalik’s qowl is used
--given as sadaqa t a pre-determined 3rd party

2. the word “interest” is used in contract:

--in accountant’s terminology, “interest” refers to ALL and ANY profit whether it is RIBH or RIBAA

--like the word “alcohol” refers to KHAMR as well as any MUSKIR

182
 072 ijaarah of land-Ikhtilaaf between IM & Shaykhayn

Page 111 Haashia line 13-14

Ijaarah of land: jaaiz or not? Ikhtilaaf between IM & Shaykhayn

‫ﻏ� ﻧﺎدر اﻟﻬﻼك‬

‫ي‬ ‫ﻧﺎدر اﻟﻬﻼك‬
(‫)إي ﻣﻤﻜﻦ اﻟﻬﻼك‬ (‫ﻏ� ﻣﻤﻜﻦ اﻟﻬﻼك‬
‫)إي ي‬

Likely that it Likely that it

WILL will NOT
get destroyed get destroyed

‫( اﻷﺷ�ﺎء اﻟﻤﻨﻘﻮﻟﺔ‬1 ‫( ﻧﻔﺲ اﻟﻌﻘﺎر‬1 ‫إﻣﺎم‬

*‫( ﻣﻨﺎﻓﻊ اﻟﻌﻘﺎر‬2
‫ﻣﺤﻤﺪ‬

‫( ااﻷﺷ�ﺎء اﻟﻤﻨﻘﻮﻟﺔ‬1 ‫( ﻧﻔﺲ اﻟﻌﻘﺎر‬1 ‫ين‬

‫ﺷ�ﺨن‬
*‫( ﻣﻨﺎﻓﻊ اﻟﻌﻘﺎر‬2

183
 073 hattaa yajriya feehi assaa-aan (p. 112-113)

hattaa yajriya feehi as-saa-‘aan

1st explanation of ‘hattaa yajriya feehi as-saa-‘aan’:

Basheer sells to Muneer on Mon., then Muneer sells to Nawaz on Tuesday. It is mustahabb to measure twice
(Anwar Shah Kashmiri, page 112 haashia line 12-14)

…………………………………………………………………………………………….

2nd explanation of ‘hattaa yajriya feehi as-saa-‘aan’: page 112 last line, page 113 first line
In a normal/usual salam transaction:
Raashid will first buy and take (in a normal bay’) 100 lbs. of wheat (which is ‫ )ﻣﺴﻠﻢ ﻓ�ﻪ‬from Fareed
And then Haamid will take that 100 lbs. of wheat (which is ‫ )ﻣﺴﻠﻢ ﻓ�ﻪ‬from Raashid.

Trans. #2:
Trans. #1:
Fareed is supposed
Raashid owes to give Raashid 100
to Haamid lbs. of wheat.
100 lbs. of Raashid will then
wheat ( ‫ﻣﺴﻠﻢ‬ give this 100 lbs. of
‫ )ﻓ�ﻪ‬after 3 wheat (which is
months ‫ )ﻣﺴﻠﻢ ﻓ�ﻪ‬to Haamid
as part of the ‫ﺳﻠم‬
‫رب اﻟﻤﺎل‬ d l *
‫ﻣﺴﻠﻢ إﻟ�ﻪ‬
Fareed
Haamid Raashid

$100 (‫)راس اﻟﻤﺎل‬ Raashid gives $x to Fareed. This

money is for purchasing 100 lbs.
given now by Haamid
of wheat which will later on be
given to Haamid.

Trans. #1 is a ‫ﺳﻠم‬

Trans. #2 is a normal bay’

184
 073 hattaa yajriya feehi assaa-aan (p. 112-113)

But, in this specific scenario:

instead of taking 100 lbs. of wheat (‫ )ﻣﺳﻠم ﻓﯾﮫ‬from Raashid directly, Haamid will take (do qabdh of) 100 lbs. of
wheat (‫ )ﻣﺳﻠم ﻓﯾﮫ‬directly from Fareed:
First, Haamid will do qabdh on behalf of Raashid.
Second, Haamid will do qabdh again for himself.
The qabdh of the wheat in Trans. #1 and #2 will be replaced by Haamid doing qabdh directly from Fareed.

*Instead of Raashid taking this 100 lbs. of wheat (which is ‫ )ﻣﺴﻠﻢ ﻓ�ﻪ‬from Fareed,
and then Haamid (when the 3 months are up) taking the wheat from Raashid:

Raashid tells Haamid to do qabdh of this 100 lbs. of wheat (which is ‫)ﻣﺴﻠﻢ ﻓ�ﻪ‬
directly from Fareed.
(As if Trans. #1 and #2 going towards left were combined).
Here, Raashid must measure the wheat TWICE.

‫رب اﻟﻤﺎل‬ ‫ﻣﺴﻠﻢ إﻟ�ﻪ‬

Fareed
Haamid Raashid

$100 (‫)راس اﻟﻤﺎل‬ Raashid gives $x to Fareed. This

money is for purchasing 100 lbs.
given now by Haamid
of wheat which will later on be
given to Haamid.

Trans. #1 is a ‫ﺳﻠم‬

Trans. #2 is a normal bay’

185
 074A Riba Terminology p 115

‫ وزن( ﻣﻊ اﻟﺟﻧس = ﻋﻠﺔ اﻟرﺑﺎ‬/‫اﻟوﺻﻔﺎن = اﻟﻘدر )ﻛﯾل‬

‫ وزن = اﻟﻘدر = اﻟﻣﻌﻧﻰ اﻟﻣﺿﻣوم إﻟﯾﮫ‬/‫ﻛﯾل‬

‫ = اﻟﺗﻔﺎﺿل‬IN DIFFERENT AMOUNTS = UNEQUALLY

opposites to eachother

EQUAL AMOUNTS =‫اﻟﺗﺳﺎوي = ﻣﺛﻼ ﺑﻣﺛل‬

(Urdu) ‫ادھﺎر‬ = ‫اﻟﻧﺳﺎء = اﻟﻧﺳﯾﺋَﺔ = اﻟﺗﺄﺧﯾر = اﻟﺗﺄﺟﯾل‬

opposites to eachother

= ON THE SPOT = ‫اﻟﺗﻘﺎﺑض ﻓﻲ اﻟﺣﺎل = ﯾدا ﺑﯾد = ﻧﻘدا‬

SPOT SALE = DOING QABDHA IMMEDIATELY
= BUYING ‘CASH’

NOTE:

‫( ﻣﻠك‬OWNERSHIP) TRANFERS
AS SOON AS ‫ اﯾﺟﺎب‬+ ‫ ﻗﺑول‬ARE COMPLETED,
BUT ‫( ﻗﺑض‬POSSESSION) CAN TAKE PLACE LATER

186
 074B How Riba (Commercial Interest-based Loans) Lead to Inflation

Vers. 3 How Ribaa leads to Inflation

Small Local Stores
& Businesses We are broke, &
no one is willing
to lend us Awam is reluctant to Awam does have “more”
money $$ for lend their savings money;
business growth excess money to small $107 instead of $100.
business owners But due to inflation, cannot
afford. Buying power has
decreased.

Shopping cart of groceries used to be $100.

But now the inflation is 13%.
Poor/middle-class Awam gets incentive of 7%
In other words, due to inflation, the price has
interest rates from bank
increased to $113, still out of reach for poor
Awam

A
poor/middle- Inflation exceeds
class person
deposits $100
interest savings
Shopping Awam is sold
into savings
cart of the goods at
Bank groceries a higher price
returns to used to be due to INFLATION
Awam 7% $100, but because factories
interest, need to offset the
i e $107 interest they paid to

Bank receives pooled money of Awam

and RE-LENDS it to big investors/capitalists
who invest in BIG business projects

Bank Big Factories -

This pooled “extra” money of Awam 11% interest from big businesses to
which could and should have been used bank. Hence, the bank receives a NET of
to give loans to small business owners (11%-7%=) 4% interest. Bank earns
(instead of big corporate monster banks) money from money directly with no risk
to support growth of local small fl
businesses.

187
 074B How Riba (Commercial Interest-based Loans) Lead to Inflation

Above was taken from Darse Muslim, by Mf. Rafi Usmani (rahm.)

188
 ‫‪075 riba illats hanafi vs shafi‬‬

‫‪Riba Illats Hanafi vs. Shafi P 115-117‬‬

‫‪Hanafi Riba IIlats From p 115‬‬

‫‪ -2‬اﻟﻘدر )اﻟﻛﯾل او اﻟوزن(‬ ‫‪ -1‬اﻟﺟﻧس‬ ‫ﻋﻠﺗﺎ اﻟرﺑﺎ‬

‫اﺻل اﻟﺑﯾﻊ‪ :‬ﻣﺑﺎح‬ ‫ﺷرط‪none :‬‬

‫‪Ahnaaf‬‬

‫ﺣﻛم ‪2#‬‬ ‫ﺣﻛم ‪1#‬‬ ‫ﻋﻠﺔ ‪2#‬‬ ‫ﻋﻠﺔ ‪1#‬‬

‫وﺻف ‪2#‬‬ ‫وﺻف‪1#‬‬
‫ﺣرﻣﺔ اﻟﻧﺳﺎء‬ ‫ﺣرﻣﺔ اﻟﺗﻔﺎﺿل‬ ‫اﺗﺣﺎد اﻟﻘدر=‬ ‫اﺗﺣﺎد اﻟﺟﻧس‬ ‫‪examples‬‬ ‫ﺻورة‬
‫اﻟﻣﻌﻧﻰ اﻟﻣﺿﻣوم اﻟﯾﮫ = اﻟﻣﻌﯾﺎر=‬
‫اﻟﻘدر=‬
‫اﻟﻛﯾل واﻟوزن‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫اﻟﺣﻧطﺔ ﺑﺎ ﻟﺣﻧطﺔ‬ ‫‪1‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫ﻛﯾﻠﻰ ‪Both‬‬ ‫‪Same‬‬ ‫اذا وﺟد‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is‬‬ ‫)‪ exists‬ﻗدر(‬ ‫ﺟﻧس‬ ‫اﻟوﺻﻔﺎن‬
‫‪(i.e must‬‬ ‫‪(i.e. must be sold‬‬
‫)ﺗﻘﺎﺑض ‪do‬‬ ‫)‪in equal amounts‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫اﻟﻌﺑد ﺑﺎ ﻟﺛوب‬ ‫‪2‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Neither one is‬‬ ‫‪Different‬‬ ‫أو اﻟﺷﺎة ﺑﺎﻟﺛوب‬ ‫اذا ﻋدم‬
‫ﺣرام ‪Is not‬‬ ‫ﺣرام ‪is not‬‬ ‫وزﻧﻲ ‪ nor‬ﻛﯾﻠﻲ‬ ‫ﺟﻧس‬ ‫اﻟوﺻﻔﺎن‬
‫ﺗﻘﺎﺑض ‪(i.e.‬‬ ‫‪(i.e. but rather it‬‬ ‫)ﻗدر ‪(no‬‬
‫‪is NOT‬‬ ‫)ﺟﺎﺋز ‪is‬‬
‫)‪necessary‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫اﻟﺣﻧطﺔ ﺑﺎ ﻟﺷﻌﯾر‬ ‫‪3‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫ﻛﯾﻠﻰ ‪Both‬‬ ‫‪Different‬‬ ‫اذا وﺟد أﺣد‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is not‬‬ ‫)‪ exists‬ﻗدر(‬ ‫ﺟﻧس‬ ‫اﻟوﺻﻔﯾن‬
‫‪(i.e must‬‬ ‫‪(i.e. but rather it‬‬ ‫و ﻋدم اﻵﺧر‬
‫)ﺗﻘﺎﺑض ‪do‬‬ ‫)ﺟﺎﺋز ‪is‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫اﻟﻌﺑد ﺑﺎﻟﻌﺑد‬ ‫‪4‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Neither one is‬‬ ‫‪Same‬‬ ‫او‬ ‫اذا وﺟد أﺣد‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is not‬‬ ‫وزﻧﻲ ‪ nor‬ﻛﯾﻠﻲ‬ ‫ﺟﻧس‬ ‫اﻟﺷﺎة ﺑﺎﻟﺷﺎة‬ ‫اﻟوﺻﻔﯾن‬
‫‪(i.e must‬‬ ‫‪(i.e. but rather it‬‬ ‫)ﻗدر ‪(no‬‬ ‫وﻋدم اﻵﺧر‬
‫)ﺗﻘﺎﺑض ‪do‬‬ ‫)ﺟﺎﺋز ‪is‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫اﻟﺣﻔﻧﺔ ﺑﺎﻟﺣﻔﻧﺗﯾن‬ ‫‪5‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪There is no possibility to‬‬ ‫‪Same‬‬ ‫ﻟﻠﺣﻧطﺔ‬ ‫‪p. 117 line‬‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is not‬‬ ‫‪measure‬‬ ‫ﺟﻧس‬ ‫‪6‬‬
‫‪(i.e must‬‬ ‫‪(i.e. but rather it‬‬ ‫)ﻛﯾل ‪(no‬‬
‫)ﺗﻘﺎﺑض ‪do‬‬ ‫)ﺟﺎﺋز ‪is‬‬ ‫)ﻗدر ‪(no‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫اﻟﺣدﯾد ﺑﺎﻟﺣدﯾد‬ ‫‪6‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫وزﻧﻲ ‪Both‬‬ ‫‪Same‬‬ ‫‪p. 117 line‬‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is‬‬ ‫)‪ exists‬ﻗدر(‬ ‫ﺟﻧس‬ ‫‪8-9‬‬
‫‪(i.e. must‬‬ ‫‪(i.e. must be sold‬‬
‫)ﺗﻘﺎﺑض ‪do‬‬ ‫)‪in equal amounts‬‬

‫‪189‬‬
 ‫‪075 riba illats hanafi vs shafi‬‬

‫‪Shafee Riba IIllats From p 115‬‬

‫ﻋﻠﺔ اﻟرﺑﺎ‪:‬‬
‫اﻟطﻌم ﻓﻲ اﻟﻣطﻌوﻣﺎت او اﻟﺛﻣﻧﯾﺔ ﻓﻲ اﻻﺛﻣﺎن‬
‫اﺻل اﻟﺑﯾﻊ‪ :‬ﺣرام‬ ‫ﺷرط‪ :‬اﻟﺟﻧﺳﯾﺔ‬

‫اﻟﻣﺧﻠص ﻣن اﻟرﺑﺎ‪ :‬اﻟﻣﺳﺎواة‬

‫ﺣﻛم ‪2#‬‬ ‫ﺣﻛم ‪1#‬‬ ‫ﺷرط ‪1#‬‬ ‫ﻋﻠﺔ ‪1#‬‬

‫ﺣرﻣﺔ‬ ‫ﺣرﻣﺔ‬ ‫اﻟﺟﻧﺳﯾﺔ‬ ‫اﻟطﻌم أو‬

‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫اﻟﺛﻣﻧﯾﺔ‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪1‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Same‬‬ ‫اﻟطﻌم‬ ‫اﻟﺣﻧطﺔ ﺑﺎ ﻟﺣﻧطﺔ‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is‬‬ ‫ﺟﻧس‬
‫)ﺗﻘﺎﺑض ‪(i.e. must do‬‬ ‫‪(i.e. must be sold in equal‬‬
‫)‪amounts‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪2‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Different‬‬ ‫ﻋﻠﺔ ‪No‬‬ ‫اﻟﻌﺑد ﺑﺎ ﻟﺛوب‬
‫ﺣرام ‪is not‬‬ ‫ﺣرام ‪is not‬‬ ‫ﺟﻧس‬ ‫أو اﻟﺷﺎة ﺑﺎﻟﺛوب‬
‫‪ is NOT‬ﺗﻘﺎﺑض ‪(i.e.‬‬ ‫)ﺟﺎﺋز ‪(i.e. but rather it is‬‬
‫)‪necessary‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪3‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Different‬‬ ‫اﻟطﻌم‬ ‫اﻟﺣﻧطﺔ ﺑﺎ ﻟﺷﻌﯾر‬
‫ﺣرام ‪is not‬‬ ‫ﺣرام ‪is not‬‬ ‫ﺟﻧس‬
‫‪ is NOT‬ﺗﻘﺎﺑض ‪(i.e.‬‬ ‫)ﺟﺎﺋز ‪(i.e. but rather it is‬‬
‫)‪necessary‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪4‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Same‬‬ ‫ﻋﻠﺔ ‪No‬‬ ‫اﻟﻌﺑد ﺑﺎﻟﻌﺑد‬
‫ﺣرام ‪is not‬‬ ‫ﺣرام ‪is not‬‬ ‫ﺟﻧس‬ ‫او‬
‫‪ is NOT‬ﺗﻘﺎﺑض ‪(i.e.‬‬ ‫)ﺟﺎﺋز ‪(i.e. but rather it is‬‬ ‫اﻟﺷﺎة ﺑﺎﻟﺷﺎة‬
‫)‪necessary‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪5‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Same‬‬ ‫اﻟطﻌم‬ ‫اﻟﺣﻔﻧﺔ ﺑﺎﻟﺣﻔﻧﺗﯾن‬
‫ﺣرام ‪is‬‬ ‫ﺣرام ‪is‬‬ ‫ﺟﻧس‬ ‫ﻟﻠﺣﻧطﺔ‬
‫)ﺗﻘﺎﺑض ‪(i.e. must do‬‬ ‫‪(i.e. must be sold in equal‬‬ ‫‪p. 117 line 6‬‬
‫)‪amounts‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪6‬‬
‫اﻟﻧﺳﺎء‬ ‫اﻟﺗﻔﺎﺿل‬ ‫‪Same‬‬ ‫ﻋﻠﺔ ‪No‬‬ ‫اﻟﺣدﯾد ﺑﺎﻟﺣدﯾد‬
‫ﺣرام ‪is not‬‬ ‫ﺣرام ‪is not‬‬ ‫ﺟﻧس‬ ‫‪p. 117 line 8-9‬‬
‫‪ is NOT‬ﺗﻘﺎﺑض ‪(i.e.‬‬ ‫) ﺟﺎﺋز‪(i.e. but rather it is‬‬
‫)‪necessary‬‬

‫‪190‬‬
 075 riba illats hanafi vs shafi

Hanafi vs Shafi usool in Riba: hashia #1, page 116

Shawafi: Generally speaking, bay’ is impermissible, but it becomes permissible in certain
conditions.
Shawafi say that ribwi maal is impermissible to sell…
But, if it is sold with musaawaat, then it becomes permissible
Ahnaaf: Generally speaking, bay’ is permissible, but it becomes impermissible in certain
conditions.
Ahnaaf say that ribwi maal is permissible to sell…
But, if it is sold with the 2 illats then it becomes impermissible
………………..
Ahnaaf:
1- If both ‫ ﻋﻠﺔ‬are present, then both ‫ ﺣﻛم‬will apply. [soorat #1]
2- But, if only one ‫ ﻋﻠﺔ‬is present, then only one ‫ ﺣﻛم‬will apply (i.e. only the ‫ ﺣﻛم‬of the
impermissibility of nasaa will apply, and NOT the ‫ ﺣﻛم‬of the impermissibility of tafaadhul).
[soorat #3 & #4]
3- If no ‫ ﻋﻠﺔ‬is there no ‫ ﺣﻛم‬will apply. [soorat #2]

‫ﻋﻠﺔ‬: Is like the cellphone or the car

And
‫ ﺷرط‬is like the battery or the gasoline inside
The cellphone/car is more important than the battery/gasoline, BUT battery/gasoline is still
needed.
……….

191
 075 riba illats hanafi vs shafi

Ahnaaf: p 118 line 8:

2 illats result in haqeeqatur-riba; 2 things become haram: tafaadhul and nasaa are both
haram
1 illat results in shubhatur-riba; only 1 thing become haram: tafaadhul is jaaiz, but nasaa
is haram
If that 1 illaat becomes weak, then it goes down one level to shubhatu-shubhatir-riba;
neither of 2 things is haram: tafaadhul and nasaa are both jaaiz
……………..
Salam of one harwi cloth with other harwi cloth which is adady (NOT wazni/kayli)
Thus, for Ahnaaf there is present only 1 illat out of 2:
--only jinsiyat is there, while qadr is missing
--since 1 of the 2 illats is present, this will result in only of 1 hukm (out of the 2),
--i.e. impermissibility of nasaa (only nasaa is prohibited, but tafaadhul is jaaiz)
Result for Ahnaaf:
--since nasaa is prohibited, this salam is NOT VALID
But, for Shawafi there is no illat is present:
-neither tu’m nor thamaniyah
--remember, Shawafi say that jins is a shart (not an illat)
--jinsiyat by itself (if tu’m and thamaniyah are absent) will not cause any type of
hukm of hurmat (ex. battery without any cellphone or just gasoline without any
car)
Result for Shawafi –there is no riba present in this transaction:
--Hence, this this salam is ALLOWED

192
 076 Riba-4 Ways of Mumaathaalat

‫ ﺑﯾﻌوا ﺑوﺻف اﻟﻣﻣﺎﺛﻠﺔ‬:‫ﻣﻌﻧﻰ اﻟﺣدﯾث‬

(haashia p. 116 line 11)
‫ﺣﻛم اﻟﻧص وﺟوب اﻟﻣﻣﺎﺛﻠﺔ‬

Achieved by 4 ways of ‫ﻣﻣﺎﺛﻠﺔ‬

‫اﺗﺣﺎد اﻟﻘدر‬ ‫ اﻟﻣﻣﺎﺛﻠﺔ ﻓﻲ اﻟﺻورة‬- #1
‫= اﺗﺣﺎد اﻟﻣﻌﯾﺎر‬ (‫)ﻓﻲ اﻟذات‬
‫وزن‬/‫= ﻛﯾل‬
same weight/same volume amount, measure, number
‫اﺗﺣﺎد اﻟﺟﻧس‬ ‫ اﻟﻣﻣﺎﺛﻠﺔ ﻓﻲ اﻟﻣﻌﻧﻰ‬- #2 ‫ﻣﺛﻼ ﺑﻣﺛل‬
‫ﺳواء ﺑﺳواء‬
physical material/substance, content, matter, mass
WE IGNORE ‫ اﻟﻣﻣﺎﺛﻠﺔ ﻓﻲ اﻟوﺻف‬- #3
because of 3 reasons*
(line 1 of p.117) caliber, standard, quality, grade

‫ اﻟﻣﻣﺎﺛﻠﺔ ﻓﻲ اﻟﺗﻘﺎﺑض‬- #4
‫ﯾدا ﺑﯾد‬

p. 116 line 4-5:

From hadeeth, we infer that in ribatizable items, mumaathalah is a shart of bay’

For 3 reasons:

Reason 1-it fits definition of bay’ with regards to both sides being equal, corresponding, and
comparable

Reason 2-it preserves one side’s maal from being halaak (destroyed);

if equality and mumaathalah is not existing, then one side will be losing more than receiving
(hence, his maal was lost without any compensation/substitute/replacement/reimbursement)

Reason 3-to enable each side to get full benefit of the bay’;

when each side will do qabdh, then and only then is bay’ fully completed;

if only one side does tasleem, the other will not be equal in obtaining faidah (benefit) from the
transaction

193
 076 Riba-4 Ways of Mumaathaalat

……………………………………..

p. 116 last line - p. 117 line 1:

Why is mumaathalah in wasf IGNORED?

i.e. why do we tolerate variation and inequality in wasf in a bay’ ribwi (i.e. in those bay’s using ribatizable items)?

3 reasons:

1-since it is not considered in ‘urf, we do not consider it in bay’

2-if not ignored, it will lead to closing of all bay’aat between ribatizable items (i.e. there is no way to
completely equalize wasf even if both sides are same amount and same jins)

-i.e. there is no way to equalize wasf on both sides

-for #1: mumaathalah in soorat/dhaat (amount/measure) was achieved using mi’yaar

(wazn or kayl)

-for #2: mumaathalah in ma-aani (physical substance/content) was achieved using

jinsiyyah (both sides being same substance)

-for #4: mumaathalah in taqaabudh was achieved by requiring ‫( إﺗﺼﺎل اﻟتﺴﻠ�ﻢ بﺎﻟﺒﻴﻊ‬handing
over on the spot, not later)

-BUT for #3 (wasf), there is no way to equalize wasf on both sides

-if it was required to equalize wasf, it would be a shart impossible to

fulfill,

And hence, no one would be permitted to exchange ribatizable items

with eachother because one of the sharaait (conditions) to make it
permissible would be impossible to fulfill

3-mafhoom of hadeeth (jayyiduhaa wa radeeuhaa sawaaun)

194
 077 Hadeeth of Bilal radh and selling dates—heelah to avoid ribaa

Hadeeth of Bilal radh and selling dates—heelah to avoid ribaa

‫ض‬
‫ﺑﺮى‬ ‫ض‬
‫ر� ﷲ ﻋﻨﻪ ﻗﺎل ﺟﺎء بﻼل إ� رﺳﻮل ﷲ ﺻ� ﷲ ﻋﻠ�ﻪ وﺳﻠﻢ ﺑﺘﻤﺮ ي‬
‫أى ﺳﻌ�ﺪ اﻟﺨﺪري ي‬
‫اﻟﺤﺪ�ﺚ ﻋﻦ ب ي‬
‫ ﻣﻦ أﻳﻦ ﻟﻚ ﻫﺬا ؟‬: ‫اﻟﻨى ﺻ� ﷲ ﻋﻠ�ﻪ وﺳﻠﻢ‬
‫ﻓﻘﺎل ﻟﻪ ب ي‬
‫اﻟﻨى ﺻ� ﷲ ﻋﻠ�ﻪ وﺳﻠﻢ‬ ‫يف‬ ‫ ﻓبﻌﺖ ﻣﻨﻪ‬، ‫ كﺎن ﻋﻨﺪﻧﺎ ﺗﻤﺮ رديء‬: ‫ﻗﺎل بﻼل‬
‫ بﺼﺎع ﻟ�ﻄﻌﻢ ب ي‬، ‫ﺻﺎﻋن‬
‫ ي ف‬، ‫ﻋن اﻟ��ﺎ‬
‫ ﻻ ﺗﻔﻌﻞ‬، ‫ﻋن اﻟ��ﺎ‬ ‫ ي ف‬، ‫ أوە‬، ‫ أوە‬: ‫اﻟﻨى ﺻ� ﷲ ﻋﻠ�ﻪ وﺳﻠﻢ ﻋﻨﺪ ذﻟﻚ‬
‫ﻓﻘﺎل ب ي‬
‫�ﺸ�ي ﻓﺒﻊ اﻟﺘﻤﺮ ﺑبﻴﻊ آﺧﺮ ﺛﻢ ت‬
‫اﺷ� بﻪ‬ ‫وﻟ�ﻦ إذا أردت أن ت‬

In the hadeeth of Bilal radh., Bilal radh. exchanged 2 saa’ of low-quality radee dates for 1 saa’ of high-
quality jayyid dates.

Rasulullah ‫ ﷺ‬explained to Bilal radh. that if you are exchanging ribatizable items (maal ribwi: namely
dates,wheat, barley, salt, gold, silver, etc.)

You must make sure the amounts are equal, EVEN IF THE QUALITIES (WASF) MAY BE DIFFERENT on each
side.

Thus, the halal manner of exchanging 2 saa’ of low-quality radee dates for 1 saa’ of high-quality jayyid
dates is to use 2 transactions, NOT just 1 transaction:

Transaction 1 (2:30PM): Bilal radh. sells his 2 saa’ of low-quality radee dates for 1 dirham:

Bilal radh. gives 2 saa’ of low-quality radee dates to Muneer

And Muneer gives 1 dirham to Bilal radh.

Transaction 2 (2:35PM): Bilal radh. buys 1 saa’ of high-quality jayyid dates for 1 dirham:

Bilal radh. gives that same 1 dirham to Muneer

And Muneer gives 1 saa’ of high-quality jayyid dates to Bilal radh.

At the end of the day, the same result is established:

-Bilal radh. loses his 2 saa’ of low-quality radee dates and obtains instead 1 saa’ of high-quality jayyid
dates

-Bilal radh. got 1 dirham but then lost it again

While

-Muneer loses his 1 saa’ of high-quality jayyid dates and obtains instead 2 saa’ of low-quality radee
dates

-Muneer lost 1 dirham but then got it back again

195
 077 Hadeeth of Bilal radh and selling dates—heelah to avoid ribaa

Trans. #1

@230PM

1 dirham

Bilaal radh. Muneer

2 saa’ of
low-quality radee dates

………………………………………….…………………………..…….…………………………………

Trans. #2

@235PM

1 dirham

Bilaal radh. Muneer

1 saa’ of
high-quality jayyid dates

………………………………………….…………………………..…….…………………………………

196
 077 Hadeeth of Bilal radh and selling dates—heelah to avoid ribaa

“NET OVERALL RESULT” (Trans. #1 & Trans. #2 COMBINED)

AS IF:

the 2 saa’ of low-quality radee

was exchanged directly
for the 1 saa’ of high-quality jayyid dates

Bilaal radh. Muneer

1 saa’ of
2 saa’ of
high-quality jayyid dates
low-quality radee dates

197
 078 riba fals falsayn p 120-121 collector coins

‫اﻣﺎم ﻣﺣﻣد‬ ‫ﺷﯾﺧﯾن‬ ‫ﻓﻠﺳﯾن‬ ‫ﻓﻠس‬

‫ﺣرام‬ ‫ﺟﺎﺋز‬ ‫ﻣﻌﯾﱠن‬ ‫ﻣﻌﯾﱠن‬ 1
+ ‫)ﺻﻔﺔ اﻟﺛﻣﻧﯾﺔ‬ ( ‫)ﺻﻔﺔ اﻟﻌددﯾﺔ‬
( ‫ﺻﻔﺔ اﻟﻌددﯾﺔ‬
‫اﻟﻛﺎﻟﻲ ﺑﺎ ﻟﻛﺎﻟﻲ‬ ‫ﺣرام‬ ‫ﺣرام‬ ‫ ﻏﯾرﻣﻌﯾن ﻏﯾرﻣﻌﯾن‬2
‫اﻟدﯾن ﺑﺎﻟدﯾن‬ (‫)ﻧَﺳﺎء( )ﻧَﺳﺎء‬
‫ﻧﺳﺎء‬ ‫ﺣرام‬ ‫ﺣرام‬ ‫ﻏﯾرﻣﻌﯾن‬ ‫ﻣﻌﯾن‬ 3
On one (‫)ﻧَﺳﺎء‬
side
‫ﻧﺳﺎء‬ ‫ﺣرام‬ ‫ﺣرام‬ ‫ﻣﻌﯾن‬ ‫ ﻏﯾرﻣﻌﯾن‬4
On one (‫)ﻧَﺳﺎء‬
side

Jawab of ishkaal:
P 121 line 1
-originally, fals is wazni, not adadi, nor does it have thamaniyyah
-The government and masses agreed to stipulate the qualities of thamaniyyat and
adadiyyat to the faloos.
-But the baai’ and mushtaree mutually agreed to negate from the faloos the quality of
thamaniyyah, while the quality of adadiat remains in the faloos, i.e., the faloos does not
get back its quality of wazaniyyat; but rather remains having the one quality of adadiat
(after losing the other quality of thamaniyyat)
-hence exchanging 1 fals for 2 fals is permissible because they are both adadi
-because of no qadr, and only jins: tafaadhul is jaaiz, nasaa is haram

………………………………………………………………………….

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 ‫‪078 riba fals falsayn p 120-121 collector coins‬‬

‫‪Contemporary fatwa related to this masalah--from ISLAMIC PORTAL UK‬‬

‫‪Selling rare coins for more than face value‬‬

‫‪Question‬‬

‫‪Is it permissible to sell and purchase commemorative or rare or old money coins for more than‬‬
‫‪the face value? Similarly, what is the ruling on selling and purchasing £5 notes which unique‬‬
‫?‪serial numbers for more than £5‬‬

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

‫‪Answer‬‬

‫‪It is permissible to sell or purchase commemorative or rare or old coins or notes for more than‬‬
‫‪the face value if it has become a collector’s item and is out of normal circulation and use. Thus,‬‬
‫‪if an old coin that is not normally accepted in shops is sold for a higher price, this is permissible.‬‬
‫‪An example of this is the old £1 coin.‬‬

‫‪On the other hand, if the coins and notes are used and accepted in shops generally, it will not‬‬
‫‪be permissible to exchange them for more than the face value. Thus, it is not permissible to‬‬
‫‪purchase the new £5 note with a unique serial number for more than £5. If a person does wish‬‬
‫‪to purchase the £5 note with a unique serial number, he can do so in exchange of another‬‬
‫‪currency at any mutually agreed rate. The market rate does not have to be used when‬‬
‫‪exchanging between different currencies.‬‬

‫ﻗﺎل ﻓﻲ اﻷﺻل )‪ :(٤۱۲/۲‬وﻛذﻟك اﻟﻔﻠوس‪ ،‬ﻓﻼ ﺑﺄس ﺑﺄن ﯾﺳﺗﺑدل ﻓﻠس ﺑﻔﻠﺳﯾن أو أﻛﺛر ﯾدا ﺑﯾد‪ ،‬وﻻ ﺧﯾر ﻓﯾﮫ ﻧﺳﯾﺋﺔ‪ ،‬وھذا ﻗول أﺑﻲ ﯾوﺳف‪.‬‬
‫وﻗﺎل ﻣﺣﻣد‪ :‬ﻻ ﯾﺟوز ذﻟك ﯾدا ﺑﯾد وﻻ ﻧﺳﯾﺋﺔ‪ ،‬ﻷن اﻟﻔﻠوس ﺛﻣن‪ ،‬إن ﺿﺎع ﻣﻧﮭﺎ ﺷﻲء ﻗﺑل اﻟﻘﺑض وﺟب ﻋﻠﻰ ﺻﺎﺣﺑﮫ ﻣﻛﺎﻧﮫ‪ ،‬ﻷﻧﮫ ﻣن ﻧوﻋﮫ‪،‬‬
‫اﻧﺗﮭﻰ‪ .‬وراﺟﻊ ﻓﯾﮫ )‪ (۷/۳‬ﺑﺎب اﻟﺑﯾﻊ ﻓﻲ اﻟﻔﻠوس واﻟﺷراء۔‬

‫وﻗﺎل اﻟﻣرﻏﯾﻧﺎﻧﻲ ﻓﻲ اﻟﮭداﯾﺔ )‪ :(٦۳/۳‬ﻗﺎل‪) :‬وﯾﺟوز ﺑﯾﻊ اﻟﻔﻠس ﺑﺎﻟﻔﻠﺳﯾن ﺑﺄﻋﯾﺎﻧﮭﻣﺎ( ﻋﻧد أﺑﻲ ﺣﻧﯾﻔﺔ وأﺑﻲ ﯾوﺳف‪ ،‬وﻗﺎل ﻣﺣﻣد‪ :‬ﻻ ﯾﺟوز‪،‬‬
‫ﻷن اﻟﺛﻣﻧﯾﺔ ﺗﺛﺑت ﺑﺎﺻطﻼح اﻟﻛل‪ ،‬ﻓﻼ ﺗﺑطل ﺑﺎﺻطﻼﺣﮭﻣﺎ‪ ،‬وإذا ﺑﻘﯾت أﺛﻣﺎﻧﺎ ﻻ ﺗﺗﻌﯾن‪ ،‬ﻓﺻﺎر ﻛﻣﺎ إذا ﻛﺎﻧﺎ ﺑﻐﯾر أﻋﯾﺎﻧﮭﻣﺎ‪ ،‬وﻛﺑﯾﻊ اﻟدرھم‬
‫ﺑﺎﻟدرھﻣﯾن‪ .‬وﻟﮭﻣﺎ أن اﻟﺛﻣﻧﯾﺔ ﻓﻲ ﺣﻘﮭﻣﺎ ﺗﺛﺑت ﺑﺎﺻطﻼﺣﮭﻣﺎ‪ ،‬إذ ﻻ وﻻﯾﺔ ﻟﻠﻐﯾر ﻋﻠﯾﮭﻣﺎ‪ ،‬ﻓﺗﺑطل ﺑﺎﺻطﻼﺣﮭﻣﺎ‪ ،‬وإذا ﺑطﻠت اﻟﺛﻣﻧﯾﺔ ﺗﺗﻌﯾن‬
‫ﺑﺎﻟﺗﻌﯾﯾن‪ ،‬وﻻ ﯾﻌود وزﻧﯾﺎ ﻟﺑﻘﺎء اﻻﺻطﻼح ﻋﻠﻰ اﻟﻌد‪ ،‬إذ ﻓﻲ ﻧﻘﺿﮫ ﻓﻲ ﺣﻖ اﻟﻌد ﻓﺳﺎد اﻟﻌﻘد‪ ،‬ﻓﺻﺎر ﻛﺎﻟﺟوزة ﺑﺎﻟﺟوزﺗﯾن‪ ،‬ﺑﺧﻼف اﻟﻧﻘود‬
‫ﻷﻧﮭﺎ ﻟﻠﺛﻣﻧﯾﺔ ﺧﻠﻘﺔ‪ ،‬وﺑﺧﻼف ﻣﺎ إذا ﻛﺎﻧﺎ ﺑﻐﯾر أﻋﯾﺎﻧﮭﻣﺎ ﻷﻧﮫ ﻛﺎﻟﺊ ﺑﺎﻟﻛﺎﻟﺊ‪ ،‬وﻗد ﻧﮭﻲ ﻋﻧﮫ‪ ،‬وﺑﺧﻼف ﻣﺎ إذا ﻛﺎن أﺣدھﻣﺎ ﺑﻐﯾر ﻋﯾﻧﮫ‪ ،‬ﻷن‬
‫اﻟﺟﻧس ﺑﺎﻧﻔراده ﯾﺣرم اﻟﻧﺳﺎء‪ ،‬اﻧﺗﮭﻰ۔‬

‫وھﻛذا ﺟﻌل اﻟﺳرﺧﺳﻲ ﻓﻲ اﻟﻣﺑﺳوط )‪ ۱٦۰/۱۱‬و ‪ (۱۸۳/۱۲‬ﻗول أﺑﻲ ﺣﻧﯾﻔﺔ ﻣﻊ أﺑﻲ ﯾوﺳف‪ .‬ورﺟﺢ ﺷﯾﺧﻧﺎ ﻣﺣﻣد ﺗﻘﻲ اﻟﻌﺛﻣﺎﻧﻲ ﻓﻲ ﻓﻘﮫ‬
‫اﻟﺑﯾوع )‪ (۷۳۳/۲‬ﻗول ﻣﺣﻣد‪ ،‬وھو ظﺎھر ﻓﻲ ﻋﺻرﻧﺎ۔‬

‫وﻗﺎل ﺷﯾﺧﻧﺎ ﻓﻲ ﻓﻘﮫ اﻟﺑﯾوع )‪ :(۷۳٥/۲‬ﻧﻌم‪ ،‬ﯾﻣﻛن أن ﯾﺗﺻور ﻗول اﻟﺷﯾﺧﯾن ﻓﻲ اﻟﻔﻠوس اﻟﺗﻲ ﯾُﻘﺻد اﻗﺗﻧﺎﺋﮭﺎ ﻣن ﺣﯾث ﻣوادھﺎ وﺻﻧﻌﺗﮭﺎ‪ ،‬وﻻ‬
‫ﻋﻣﻼت ﺷﺗﻰ اﻟﺑﻼد‪ ،‬وﺷﺗﻰ اﻷﻧواع‪ ،‬ﻟﺗﻛون ذﻛرى ﺗﺎرﯾﺧﯾﺔ‪ ،‬ﻓﻔﻲ‬ ‫ﯾُﻘﺻد اﻟﺗﺑﺎدل ﺑﮭﺎ‪ ،‬ﻛﻣﺎ ھو ﻣﻌﺗﺎد ﻋﻧد ﺑﻌض اﻟﻧﺎس ﻓﻲ ﻋﺻرﻧﺎ ﻣن اﻗﺗﻧﺎء ُ‬
‫ﻣﺛل ھذه اﻟﻔﻠوس ﯾﻣﻛن أن ﯾﺗﺻور ﻣﺎ ﻗﺎﻟﮫ اﻟﺷﯾﺧﺎن رﺣﻣﮭﻣﺎ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬وﯾﺑدو أن اﻟﺗﻔﺎﺿل ﻓﻲ ﻣﺛل ھذه اﻟﻔﻠوس ﺳﻌﺔ ﻋﻠﻰ ﻗوﻟﮭﻣﺎ‪ .‬وأﻣﺎ‬
‫اﻟﻔﻠوس اﻟﺗﻲ ﯾُﻘﺻد ﺑﮭﺎ اﻟﺗﺑﺎدل دون ﺧﺻوص اﻟﻣﺎدة‪ ،‬ﻓﻼ ﯾﻧﺑﻐﻲ اﻟﻣﺳﺎھﻠﺔ ﻓﻲ‬

‫‪199‬‬
 079 fatwas: Forex trading, gold online qabdh issue

Forex Trading: Is it permissable?

QUESTION

Respected mufti my question is with regards to forex trading is it permissable?

Is the profiteering of increase and decrease of currencies permissable via your cell phone permissable? I am not a
trader and would like to pursue it if it is sharia compliant. I believe it works on the basis of predictions.

I also believe you can trade stocks and gold on there so are there certain aspects of forex to be wary about and
what are they?

ANSWER

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Forex Trading

Retail forex practised by private investors is a form of non-deliverable trading agreements, where delivery of the
currencies never take place.[1] This is the primary issue with online forex trading.

The following example explains in simplified terms the procedure of forex trading:

Person A feels that the dollar is going to strengthen against the rand. The current rate is $1 = R10. So, he
approaches person B and gives him R1000 in order to purchase $100, but person B doesn’t actually go out and
purchase the $100. He simply holds the R1000 hoping that the dollar actually weakens against the rand. Person A
returns in a few days and wants to cash out the $100 that he supposedly bought. So, if the rate on this day was
$1 = R11, person B will give person A his R1000 back plus he will owe him R100 further as the rate is now $1 =
R11. However, if the dollar weakened against the rand, for example the rate is now $1 = R9 then person A will
only receive R900 back from person B. This will mean that person B would gain R100 at the expense of person A.
This situation is similar to what happens in the retail forex market. The broker never goes out and purchases the
actual currencies being traded. They simply hold the cash hoping that the clients trade is unsuccessful. This is
actually the primary business model of the brokers.

It is clear from the above example that there is no actual trading and exchanging of currencies. One merely takes
a position on the movement of a currency pair. This is tantamount to gambling where one will be staking his
wealth against the broker. If you speculate correctly, you will profit at the expense of the broker, and if you
speculate incorrectly the broker will profit at your expense

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 079 fatwas: Forex trading, gold online qabdh issue

This is before considering the issue of leverage. Forex brokers give you access to “leverage” which means that for
every R1 you provide, they will let you invest, for example R100. That means that with a very small amount of
money you can take very large positions in the forex market. This magnifies both your profits and
losses. Generally, in order for one to see any discernible profit in forex trading, you usually need to invest large
amounts as the currency market only moves small fractions daily.

The leverage that the broker offers you will be treated as a loan and you will be charged interest on the margin
whilst you have a trade open. Accordingly, that is not permissible. Furthermore, the leverage offered by the
broker cannot be regarded as a partnership as the broker will not be sharing in the profits of the trade nor will he
be sharing in the losses.

Some brokers offer so called ‘Islamic accounts’ where they waive off all interest charges. That does not make the
deal Shariah compliant. Firstly, the primary issue mentioned above still remains and secondly, the broker lends
money with the condition and objective that you trade with him. This has been clearly prohibited in the hadith.
See the following narration:

‫ﻋ ْﻣ ٍرو ﻗَﺎ َل ﻗَﺎ َل‬

َ َ‫�ِ ﺑْن‬ َ ‫ َﺣﺗﱠﻰ ذَﻛ ََر‬،‫ﻋ ْن أَﺑِﯾ ِﮫ‬
‫ﻋ ْﺑ َد ﱠ‬ َ ،‫ َﺣ ﱠدﺛَﻧِﻲ أَﺑِﻲ‬،‫ب‬
َ ،‫ﻋ ْن أَﺑِﯾ ِﮫ‬ ُ ُ‫ﻋ ْﻣ ُرو ﺑْن‬
ٍ ‫ﺷﻌَ ْﯾ‬ َ ‫ﻋ ْن أَﯾ‬
َ ‫ َﺣ ﱠدﺛَﻧِﻲ‬،‫ﱡوب‬ َ ،ُ‫ َﺣ ﱠدﺛَﻧَﺎ إِ ْﺳ َﻣﺎ ِﻋﯾل‬،‫ب‬
ٍ ‫َﺣ ﱠدﺛَﻧَﺎ ُز َھﯾ ُْر ﺑْنُ َﺣ ْر‬
" َ‫ْس ِﻋ ْﻧدَك‬ َ ‫ﺿ َﻣ ْن َوﻻَ ﺑَ ْﯾ ُﻊ َﻣﺎ ﻟَﯾ‬ ْ َ ‫ﺎن ﻓِﻲ ﺑَﯾ ٍْﻊ َوﻻَ ِر ْﺑ ُﺢ َﻣﺎ ﻟَ ْم ﺗ‬ َ ‫ف َوﺑَ ْﯾ ٌﻊ َوﻻَ ﺷ َْر‬
ِ ‫ط‬ ٌ َ‫ﺳﻠ‬
َ ‫� ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم " ﻻَ ﯾَ ِﺣ ﱡل‬ ِ ‫ﺳو ُل ﱠ‬ ُ ‫َر‬

Translation: Abdullah bin Amr reported the Messenger of Allah (‫ )ﷺ‬as saying: The proviso of a loan combined
with a sale is not allowable, nor two conditions relating to one transaction, nor profit arising from something
which is not in one's charge, nor selling what is not in your possession.[2]

Deliverable Forex, which is open to companies and big firms, is different. In deliverable forex, there is actual
trading of currencies. Deliverable forex has the potential to be Shariah compliant if other requirements of Shariah
are fulfilled

And Allah Ta’ala Knows best

Zaakir Ismail

Student Darul Iftaa South Africa

Checked and Approved by, Mufti Ebrahim Desai.

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 079 fatwas: Forex trading, gold online qabdh issue

[1] A spot forex is an agreement to exchange a set amount of one currency for another at a predetermined
exchange rate in two business days (T+2). In speculative trading, nobody actually wants to do the currency
exchange, so at the end of each day, to avoid to exchange in two days, they offset their open position, and then
re-open to start the new trading day. There is no "liquidating" of positions because there is nothing to actually
liquidate.

When you do a trade, it's as if you are borrowing the short currency at its overnight rate, exchanging it for the
long one, and depositing that at its overnight rate. So, if you go long USD/JPY it's as if you are borrowing yen at
the JPY overnight lending rate, converting them to dollars, then depositing the dollars at the USD overnight
deposit rate. The carry is the difference between what you pay on the loan and what you receive on the deposit.
When you close out your trade you reverse the process. Some brokers handle carry separately, while some
incorporate it into the position rollover. (Note the "as if. These actual transactions don't really take place.)

Now, if you're wondering why you see the carry on the I to T+1 rollover if the exchange doesn't take place until
T+2, it's because your P&L is credited immediately for the overnight carry you will pay/receive going from T+2 to
T+3. That's also why you don't see carry the day you close a position.

Thus, in retail forex, there is no actual trading of any currency. The entire industry is speculative. (Mufti Faraz
Adam)

[2] Sunan Abi Dawud 3504

Read more at https://askimam.org/public/question_detail/46239

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 079 fatwas: Forex trading, gold online qabdh issue

Selling a Kruger Rand for more than its face value

QUESTION

Can one buy and sell a Kruger Rand for more than its face value?

ANSWER

Share:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

A Kruger Rand is a 22 carat South African gold coin, containing 91.67% of Gold. The coin has a face value of 1
Rand. The face value of a coin is its original intended value, i.e. the value the government assigned to it at the
time of minting. A Kruger Rand has legal tender status just like a normal 1 Rand coin and in principal it is not
permissible to exchange 1 Rand for more than 1 Rand.

In Shari’ah, any coin which is majority gold (like a Krugerrand) will be in the ruling of a gold coin (dinar). The non-
gold content is disregarded because even pure gold coins contain some alloy in order to prevent them from
breaking apart. Therefore, when trading a Krugerrand for Rands, it is an exchange of fuloos (normal Rands) for a
dinar (a Kruger Rand). There are three potential Shar’i issues when exchanging a Krugerrand for Rands; Riba
(usury), Qabd (posession) and bay’ al kail bi’l kali (the sale of debt for debt).

1. The laws of Riba will not apply because there are two causes of Riba in such a transaction and neither
apply. Firstly, the counter values are of different genera, thus there can be an excess on either side. Secondly,
there is no unification of measure or weight, since a dinar (gold) is weighed, whereas fiat currencies (Rands) are
counted.

2. The laws of Sarf (currency exchange) demand that whenever there is an exchange of gold for gold, silver
for silver, or gold for silver, there must be a mutual exchange of both counter values. However, when exchanging
a Krugerrand for Rands these laws will not apply, because both counter values are not gold or silver. Therefore,
there is no need for mutual exchange of both counter values in such a transaction.

3. Whenever there is an exchange of money for money, one of the counter values needs to be handed over,
in order to prevent what is termed in the hadith as a sale of debt for debt (bay’ul kali bi’l kali). However, even

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 079 fatwas: Forex trading, gold online qabdh issue

though a Krugerrand is considered legal tender, the element of Thamaniyyah (money) is absent because nobody
considers it money, nor uses it as such. Moreover, it is clear that even the government intended for it to be a
means of investment in gold, as opposed to money. It is therefore no different to a gold nugget or bullion.
Accordingly, when buying or selling a Krugerrand, there is no need to physically handover either counter value
(the Rands or the Krugerrand). One merely needs to specify which Krugerrand in particular one is buying or
selling.

And Allah Ta’āla Knows Best

Faizal Dhada Student, Darul Iftaa UK

Checked and Approved by Mufti Ebrahim Desai.

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 079 fatwas: Forex trading, gold online qabdh issue

https://islamqa.org/shafii/darul-iftaa-jordan/228691/some-rulings-on-trading-with-gold/

Some Rulings on Trading with Gold

Answered as per Shafi'i Fiqh by Darul Iftaa Jordan

Short Link: https://islamqa.org/?p=228691

What is the ruling on selling and purchasing gold along with mentioning the regulations
governing that?
Answer:
All perfect praise be to Allah, The Lord of The Worlds, and may His peace and blessings
be upon our Prophet Mohammad and upon all his family and companions.

Islam has placed severe restrictions on selling usurious kinds in a bid to maintain the
stability of currency, and various transactions as well as warding off great harms
resulting from Riba(usury/interest). Ubida b. al-Simit (Allah be pleased with him)
reported Allah's Messenger (PBUH) as saying: "Gold is to be paid for by gold, silver by
silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like
and equal for equal, payment being made hand to hand. If these classes differ, then
sell as you wish if payment is made hand to hand."{Muslim}.

Therefore, it is permissible to pay for gold by gold under the condition that they are of
equal weight and the exchange is made on the spot. As for paying for gold by
currency, it is only conditioned that the exchange is made on the spot.

Restrictions that govern trading in gold are as follows:

First: It isn`t permissible to pay for advanced gold by deferred gold to avoid delay
usury. Abu Salid al-Khudri reported Allah's Messenger (PBUH) as saying: "Do not sell
gold for gold, except like for like, and don't increase something of it upon something;
and don't sell silver unless like for like, and don't increase something of it upon
something, and do not sell for ready money something to be given later."{Related by
Bukhari and Muslim}.

Second: What counts is equality in the actual weight of the pure gold being exchanged,
and not quality, use or goldsmithery, in general, because equality in weight is a
condition stipulated by Sharia-evidence which gave no importance to details that cause
difference in value. Al-Imam Al-Subkhi said: "From the perspective of Sharia, what
counts is the weight of the gold, not its quality."{Al-Majmou` Shareh Al-Mohazab,
10/70}.

Accordingly, it isn`t permissible to sell used gold for new gold except of equal weight,
and there is no significance for the difference in karat when selling gold for gold of
equal weight. This means that it is valid to sell new gold for used gold of equal weight
and to sell 24 karat for 18 karat if the weight of the pure gold is equal.

205
 079 fatwas: Forex trading, gold online qabdh issue

Third: Adding the value of the gold, that is normally lost in the formation process, to
the percentage of gold present in the pure gold is an act of deception forbidden in
Sharia. However, if that is the custom observed among gold traders then there is no
harm in it provided that the formed item is sold for currency and the buyer is told
about that because what counts is the actual weight of the pure gold.

Fourth: It isn`t permissible to sell the gold item which contains a stone for gold to
avoid the suspicion of Riba for Fadila b. 'Ubaid (Allah be pleased with him) reported:

" I bought on the day (of the Victory of Khaibar) a necklace for twelve dinars (gold
coins). It was made of gold studded with gems. I separated (gold from gems) in it, and
found (gold) of more (worth) than twelve dinars. I made a mention of it to Allah's
Apostle (PBUH), whereupon he said: It should not be sold unless it is
separated."{Muslim}. However, had that item been sold for currency, it would have
been permissible.

Fifth: If the customer requested installing a stone on a certain gold item, it isn`t
permissible to make him pay for it based on the weight of the gold prior to formation
since it is considered an act of deception. However, it is permissible that the goldsmith
sells the gold before its formation then reach an understanding with the customer to
form that gold in return for a fee, provided that the latter is informed about the weight
which will be lost after the formation process. And Allah knows best.

206
 080 riba fals falsayn p 120-121 collector coins

‫اﻣﺎم ﻣﺣﻣد‬ ‫ﺷﯾﺧﯾن‬ ‫ﻓﻠﺳﯾن‬ ‫ﻓﻠس‬

‫ﺣرام‬ ‫ﺟﺎﺋز‬ ‫ﻣﻌﯾﱠن‬ ‫ﻣﻌﯾﱠن‬ 1
+ ‫)ﺻﻔﺔ اﻟﺛﻣﻧﯾﺔ‬ ( ‫)ﺻﻔﺔ اﻟﻌددﯾﺔ‬
( ‫ﺻﻔﺔ اﻟﻌددﯾﺔ‬
‫اﻟﻛﺎﻟﻲ ﺑﺎ ﻟﻛﺎﻟﻲ‬ ‫ﺣرام‬ ‫ﺣرام‬ ‫ ﻏﯾرﻣﻌﯾن ﻏﯾرﻣﻌﯾن‬2
‫اﻟدﯾن ﺑﺎﻟدﯾن‬ (‫)ﻧَﺳﺎء( )ﻧَﺳﺎء‬
‫ﻧﺳﺎء‬ ‫ﺣرام‬ ‫ﺣرام‬ ‫ﻏﯾرﻣﻌﯾن‬ ‫ﻣﻌﯾن‬ 3
On one (‫)ﻧَﺳﺎء‬
side
‫ﻧﺳﺎء‬ ‫ﺣرام‬ ‫ﺣرام‬ ‫ﻣﻌﯾن‬ ‫ ﻏﯾرﻣﻌﯾن‬4
On one (‫)ﻧَﺳﺎء‬
side

Jawab of ishkaal:
P 121 line 1
-originally, fals is wazni, not adadi, nor does it have thamaniyyah
-The government and masses agreed to stipulate the qualities of thamaniyyat and
adadiyyat to the faloos.
-But the baai’ and mushtaree mutually agreed to negate from the faloos the quality of
thamaniyyah, while the quality of adadiat remains in the faloos, i.e., the faloos does not
get back its quality of wazaniyyat; but rather remains having the one quality of adadiat
(after losing the other quality of thamaniyyat)
-hence exchanging 1 fals for 2 fals is permissible because they are both adadi
-because of no qadr, and only jins: tafaadhul is jaaiz, nasaa is haram

………………………………………………………………………….

207
 ‫‪080 riba fals falsayn p 120-121 collector coins‬‬

‫‪Contemporary fatwa related to this masalah--from ISLAMIC PORTAL UK‬‬

‫‪Selling rare coins for more than face value‬‬

‫‪Question‬‬

‫‪Is it permissible to sell and purchase commemorative or rare or old money coins for more than‬‬
‫‪the face value? Similarly, what is the ruling on selling and purchasing £5 notes which unique‬‬
‫?‪serial numbers for more than £5‬‬

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

‫‪Answer‬‬

‫‪It is permissible to sell or purchase commemorative or rare or old coins or notes for more than‬‬
‫‪the face value if it has become a collector’s item and is out of normal circulation and use. Thus,‬‬
‫‪if an old coin that is not normally accepted in shops is sold for a higher price, this is permissible.‬‬
‫‪An example of this is the old £1 coin.‬‬

‫‪On the other hand, if the coins and notes are used and accepted in shops generally, it will not‬‬
‫‪be permissible to exchange them for more than the face value. Thus, it is not permissible to‬‬
‫‪purchase the new £5 note with a unique serial number for more than £5. If a person does wish‬‬
‫‪to purchase the £5 note with a unique serial number, he can do so in exchange of another‬‬
‫‪currency at any mutually agreed rate. The market rate does not have to be used when‬‬
‫‪exchanging between different currencies.‬‬

‫ﻗﺎل ﻓﻲ اﻷﺻل )‪ :(٤۱۲/۲‬وﻛذﻟك اﻟﻔﻠوس‪ ،‬ﻓﻼ ﺑﺄس ﺑﺄن ﯾﺳﺗﺑدل ﻓﻠس ﺑﻔﻠﺳﯾن أو أﻛﺛر ﯾدا ﺑﯾد‪ ،‬وﻻ ﺧﯾر ﻓﯾﮫ ﻧﺳﯾﺋﺔ‪ ،‬وھذا ﻗول أﺑﻲ ﯾوﺳف‪.‬‬
‫وﻗﺎل ﻣﺣﻣد‪ :‬ﻻ ﯾﺟوز ذﻟك ﯾدا ﺑﯾد وﻻ ﻧﺳﯾﺋﺔ‪ ،‬ﻷن اﻟﻔﻠوس ﺛﻣن‪ ،‬إن ﺿﺎع ﻣﻧﮭﺎ ﺷﻲء ﻗﺑل اﻟﻘﺑض وﺟب ﻋﻠﻰ ﺻﺎﺣﺑﮫ ﻣﻛﺎﻧﮫ‪ ،‬ﻷﻧﮫ ﻣن ﻧوﻋﮫ‪،‬‬
‫اﻧﺗﮭﻰ‪ .‬وراﺟﻊ ﻓﯾﮫ )‪ (۷/۳‬ﺑﺎب اﻟﺑﯾﻊ ﻓﻲ اﻟﻔﻠوس واﻟﺷراء۔‬

‫وﻗﺎل اﻟﻣرﻏﯾﻧﺎﻧﻲ ﻓﻲ اﻟﮭداﯾﺔ )‪ :(٦۳/۳‬ﻗﺎل‪) :‬وﯾﺟوز ﺑﯾﻊ اﻟﻔﻠس ﺑﺎﻟﻔﻠﺳﯾن ﺑﺄﻋﯾﺎﻧﮭﻣﺎ( ﻋﻧد أﺑﻲ ﺣﻧﯾﻔﺔ وأﺑﻲ ﯾوﺳف‪ ،‬وﻗﺎل ﻣﺣﻣد‪ :‬ﻻ ﯾﺟوز‪،‬‬
‫ﻷن اﻟﺛﻣﻧﯾﺔ ﺗﺛﺑت ﺑﺎﺻطﻼح اﻟﻛل‪ ،‬ﻓﻼ ﺗﺑطل ﺑﺎﺻطﻼﺣﮭﻣﺎ‪ ،‬وإذا ﺑﻘﯾت أﺛﻣﺎﻧﺎ ﻻ ﺗﺗﻌﯾن‪ ،‬ﻓﺻﺎر ﻛﻣﺎ إذا ﻛﺎﻧﺎ ﺑﻐﯾر أﻋﯾﺎﻧﮭﻣﺎ‪ ،‬وﻛﺑﯾﻊ اﻟدرھم‬
‫ﺑﺎﻟدرھﻣﯾن‪ .‬وﻟﮭﻣﺎ أن اﻟﺛﻣﻧﯾﺔ ﻓﻲ ﺣﻘﮭﻣﺎ ﺗﺛﺑت ﺑﺎﺻطﻼﺣﮭﻣﺎ‪ ،‬إذ ﻻ وﻻﯾﺔ ﻟﻠﻐﯾر ﻋﻠﯾﮭﻣﺎ‪ ،‬ﻓﺗﺑطل ﺑﺎﺻطﻼﺣﮭﻣﺎ‪ ،‬وإذا ﺑطﻠت اﻟﺛﻣﻧﯾﺔ ﺗﺗﻌﯾن‬
‫ﺑﺎﻟﺗﻌﯾﯾن‪ ،‬وﻻ ﯾﻌود وزﻧﯾﺎ ﻟﺑﻘﺎء اﻻﺻطﻼح ﻋﻠﻰ اﻟﻌد‪ ،‬إذ ﻓﻲ ﻧﻘﺿﮫ ﻓﻲ ﺣﻖ اﻟﻌد ﻓﺳﺎد اﻟﻌﻘد‪ ،‬ﻓﺻﺎر ﻛﺎﻟﺟوزة ﺑﺎﻟﺟوزﺗﯾن‪ ،‬ﺑﺧﻼف اﻟﻧﻘود‬
‫ﻷﻧﮭﺎ ﻟﻠﺛﻣﻧﯾﺔ ﺧﻠﻘﺔ‪ ،‬وﺑﺧﻼف ﻣﺎ إذا ﻛﺎﻧﺎ ﺑﻐﯾر أﻋﯾﺎﻧﮭﻣﺎ ﻷﻧﮫ ﻛﺎﻟﺊ ﺑﺎﻟﻛﺎﻟﺊ‪ ،‬وﻗد ﻧﮭﻲ ﻋﻧﮫ‪ ،‬وﺑﺧﻼف ﻣﺎ إذا ﻛﺎن أﺣدھﻣﺎ ﺑﻐﯾر ﻋﯾﻧﮫ‪ ،‬ﻷن‬
‫اﻟﺟﻧس ﺑﺎﻧﻔراده ﯾﺣرم اﻟﻧﺳﺎء‪ ،‬اﻧﺗﮭﻰ۔‬

‫وھﻛذا ﺟﻌل اﻟﺳرﺧﺳﻲ ﻓﻲ اﻟﻣﺑﺳوط )‪ ۱٦۰/۱۱‬و ‪ (۱۸۳/۱۲‬ﻗول أﺑﻲ ﺣﻧﯾﻔﺔ ﻣﻊ أﺑﻲ ﯾوﺳف‪ .‬ورﺟﺢ ﺷﯾﺧﻧﺎ ﻣﺣﻣد ﺗﻘﻲ اﻟﻌﺛﻣﺎﻧﻲ ﻓﻲ ﻓﻘﮫ‬
‫اﻟﺑﯾوع )‪ (۷۳۳/۲‬ﻗول ﻣﺣﻣد‪ ،‬وھو ظﺎھر ﻓﻲ ﻋﺻرﻧﺎ۔‬

‫وﻗﺎل ﺷﯾﺧﻧﺎ ﻓﻲ ﻓﻘﮫ اﻟﺑﯾوع )‪ :(۷۳٥/۲‬ﻧﻌم‪ ،‬ﯾﻣﻛن أن ﯾﺗﺻور ﻗول اﻟﺷﯾﺧﯾن ﻓﻲ اﻟﻔﻠوس اﻟﺗﻲ ﯾُﻘﺻد اﻗﺗﻧﺎﺋﮭﺎ ﻣن ﺣﯾث ﻣوادھﺎ وﺻﻧﻌﺗﮭﺎ‪ ،‬وﻻ‬
‫ﻋﻣﻼت ﺷﺗﻰ اﻟﺑﻼد‪ ،‬وﺷﺗﻰ اﻷﻧواع‪ ،‬ﻟﺗﻛون ذﻛرى ﺗﺎرﯾﺧﯾﺔ‪ ،‬ﻓﻔﻲ‬ ‫ﯾُﻘﺻد اﻟﺗﺑﺎدل ﺑﮭﺎ‪ ،‬ﻛﻣﺎ ھو ﻣﻌﺗﺎد ﻋﻧد ﺑﻌض اﻟﻧﺎس ﻓﻲ ﻋﺻرﻧﺎ ﻣن اﻗﺗﻧﺎء ُ‬
‫ﻣﺛل ھذه اﻟﻔﻠوس ﯾﻣﻛن أن ﯾﺗﺻور ﻣﺎ ﻗﺎﻟﮫ اﻟﺷﯾﺧﺎن رﺣﻣﮭﻣﺎ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬وﯾﺑدو أن اﻟﺗﻔﺎﺿل ﻓﻲ ﻣﺛل ھذه اﻟﻔﻠوس ﺳﻌﺔ ﻋﻠﻰ ﻗوﻟﮭﻣﺎ‪ .‬وأﻣﺎ‬
‫اﻟﻔﻠوس اﻟﺗﻲ ﯾُﻘﺻد ﺑﮭﺎ اﻟﺗﺑﺎدل دون ﺧﺻوص اﻟﻣﺎدة‪ ،‬ﻓﻼ ﯾﻧﺑﻐﻲ اﻟﻣﺳﺎھﻠﺔ ﻓﻲ‬

‫‪208‬‬
 081 p121 iktinaaz-daqeeq-saweeq-hintah maqaliyyah-ghair maqaliyyah

‫ﺣﻨﻄﺔ ﻣﻘﻠ�ﺔ‬
Least dense
(roasted wheat)
‫ﻏ� ﻣﻘﻠ�ﺔ‬ Grinding
‫ﺣﻨﻄﺔ ي‬
More dense
(unroasted wheat) process
Little more
‫دﻗﻴﻖ‬
dense
Most dense ‫ﺳ��ﻖ‬
………………………………………………………………..

Flour (‫ﺳ��ﻖ )ﺳﺘﻮ‬

(‫دﻗﻴﻖ )آﭨﺎ‬
Made by grinding unbaked wheat Made by grinding baked wheat

‫ﺣﻨﻄﺔ‬ ‫ﺣﻨﻄﺔ‬ becomes

becomes ‫ﺳ��ﻖ‬
Source �‫ﻏ‬
‫ي‬ ‫دﻗﻴﻖ‬ ‫ﻣﻘﻠ�ﺔ‬
‫ﻣﻘﻠ�ﺔ‬

Spread out: Dense:

Density More space between particles. Less space between particles.

Used to cook roti/paratha ‫� ي‬

‫ﺳﻮ� كﺎ ﺣﻠﻮة‬
And for mixing with water to drink in the
Usage
hot summer season
”‫ﮔﺮ� کﺎ دﺷﻤﻦ‬‫“ ي‬

209
 081 p121 iktinaaz-daqeeq-saweeq-hintah maqaliyyah-ghair maqaliyyah

big size particles

‫ﺣﻨﻄﺔ ﻣﻘﻠ�ﺔ‬
(roasted wheat)

Least dense

As particle size
‫ﻏ� ﻣﻘﻠ�ﺔ‬
‫ﺣﻨﻄﺔ ي‬
decreases, (unroasted wheat)
compactness/density
increases- More dense
the jars become MORE
PACKED and DENSE.

As the size of the

particles decrease, ‫دﻗﻴﻖ‬
more particles can fit in Little more dense
the jar.

‫ﺳ��ﻖ‬

Most dense

small size particles

210
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

1) live lamb weighs the same as the chopped meat (‫)اﻟﻠﺣم‬

Whole live lamb Chopped Meat

Total weight = 75 lbs. Total weight = 75 lbs.

Possibility 1A:

74 lbs. of meat inside lamb

corresponds to 74 lbs. of chopped meat

This portion is jaaiz:

because same ‫ ﺟﻧس‬and equal amounts on both sides

1 lb. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to 1 lb. of chopped meat

This portion is jaaiz:

because different ‫ ﺟﻧس‬and equal amounts are

not necessary on both sides

211
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

………………………………………………………………………………………………………………………..

Possibility 1B:

30 lbs. of meat inside lamb

corresponds to 30 lbs. of chopped meat

This portion is jaaiz:

because same ‫ ﺟﻧس‬and equal amounts on both sides

45 lb. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to 45 lb. of chopped meat

This portion is jaaiz:

because different ‫ ﺟﻧس‬and equal amounts are

not necessary on both sides

Thus, in all scenarios if the weight of live animal & meat is equal (1A and 1B), the transaction is ‫ﺟﺎﺋز‬

212
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

2) Chopped meat (‫ )اﻟﻠﺣم‬is more than live animal,

I.e. the live animal weighs less than the chopped meat

Whole lamb
Chopped Meat
Total weight = 75 lbs
Total weight = 80 lbs

Possibility 2A:

74 lbs. of meat inside lamb

corresponds to 74 lbs. of chopped meat

This portion is jaaiz:

because same ‫ ﺟﻧس‬and equal amounts on both sides

1 lb. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to 6 lbs. of chopped meat

This portion is jaaiz:

because different ‫ ﺟﻧس‬and equal amounts are

not necessary on both sides

213
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

………………………………………………………………………………………………………………………..

Possibility 2B:

30 lbs. of meat inside lamb

corresponds to 30 lbs. of chopped meat

This portion is jaaiz:

because same ‫ ﺟﻧس‬and equal amounts on both sides

45 lb. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to 50 lbs. of chopped meat

This portion is jaaiz:

because different ‫ ﺟﻧس‬and equal amounts are

not necessary on both sides

Thus, in all scenarios if the weight of live animal is less than the meat (2A and 2B), the transaction is ‫ﺟﺎﺋز‬

214
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

3) Chopped meat (‫ )اﻟﻠﺣم‬is less than live animal,

I.e. the live animal weighs less than the chopped meat

Whole lamb
Chopped Meat
Total weight = 75 lbs
Total weight = 70 lbs

Possibility 3A:

73 lbs. of meat inside lamb

corresponds to 70 lbs. of chopped meat

This portion is NOT jaaiz:

because same ‫ ﺟﻧس‬and unequal amounts on both sides

2 lb. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to ZERO lbs. of chopped meat

This portion is NOT jaaiz:

because there is no ‘iwadh/badl for the ‫ﺳﻘط‬

(bones, skin, teeth, horns, etc)

215
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

………………………………………………………………………………………………………………………..

Possibility 3B:

70 lbs. of meat inside lamb

corresponds to 70 lbs. of chopped meat

This portion is jaaiz:

because same ‫ ﺟﻧس‬and equal amounts on both sides

5 lbs. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to ZERO lbs. of chopped meat

This portion is NOT jaaiz:

because there is no ‘iwadh/badl for the ‫ﺳﻘط‬

(bones, skin, teeth, horns, etc)

216
 082 riba: lahm (chopped meat) vs. live animal - p.122, line 5-7

………………………………………………………………………………………………………………………..

Possibility 3C:

60 lbs. of meat inside lamb

corresponds to 60 lbs. of chopped meat

This portion is jaaiz:

because same ‫ ﺟﻧس‬and equal amounts on both sides

15 lbs. of ‫( ﺳﻘط‬bones, skin, teeth, horns, etc) inside lamb

corresponds to 10 lbs. of chopped meat

This portion is jaaiz:

because different ‫ ﺟﻧس‬and equal amounts are

not necessary on each side

Conclusion for #3:

Thus, in the various scenarios of #3, there is a possibility of ‫ ﻋﻘد‬being ‫ﺟﺎﺋز‬

as well as a chance of not being ‫ﺟﺎﺋز‬,

thus #3, as a whole, is not ‫ﺟﺎﺋز‬

217
 ‫‪083 various grains riba p 123-124‬‬

‫‪Riba various grains – ratab for tamr, etc‬‬

‫اﻹﻣﺎم أﺑﻮ‬ ‫يض‬

‫اﻹﻣﺎم ﻣﺤﻤﺪ‬ ‫اﻹﻣﺎم أﺑﻮ ﺣﻨ�ﻔﺔ‬ ‫اﻟﻌﻮﺿن‬
‫ﻳﻮﺳﻒ‬
‫اﻟﺮﻃﺐ‬
‫ﺣﺮام‬ ‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬
‫بﺎﻟﺘﻤﺮ‬
‫اﻟﻨى ﺻ� ﷲ ﻋﻠ�ﻪ‬‫ﻗﺎل ب ي‬
‫اﻟﻨئ ﺻ� ﷲ ﻋﻠ�ﻪ وﺳﻠﻢ ﻋﻦ ﺑﻴﻊ‬
‫ﺳﺌﻞ ب ي‬ ‫وﺳﻠﻢ‬ ‫‪١‬‬
‫اﻟﺘﻤﺮ بﺎﻟﺮﻃﺐ‬ ‫ين‬
‫ﺧﻴ�‬
‫ﺣن أﻫﺪى ﻟﻪ ﻋﺎﻣﻞ ب‬ ‫دﻟ�ﻞ‬
‫ﻓﻘﺎل أﻳﻨﻘﺺ إذا ﺟﻒ ﻓﻘ�ﻞ ﻧﻌﻢ‬
‫رﻃبﺎ‬
‫ﻗﺎل ﻻ إذن‬
‫ﺧﻴ� ﻫﻜﺬا‬
‫أ�ﻞ ﺗﻤﺮ ب‬
‫ﻟﻠﺼﻮرة اﻷو� ﺛﻼﻟﺔ أﻗﺴﺎم‪:‬‬
‫‪ .١‬ﻣﻦ ﻧﻔﺲ اﻟﺠنﺲ اﻟﻤﺴﻮي – ﻳبﺎع ﻣﺜﻼ بﻤﺜﻞ‬
‫ﻏ� اﻟﻤﺴﻮي – ﻻ ﻳبﺎع‬ ‫‪ .٢‬ﻣﻦ ﻧﻔﺲ اﻟﺠنﺲ ي‬
‫ﻗﺎﻋﺪة ‪ .٣‬ﻣﺘﻐﺎﻳﺮ اﻟﺠنﺲ – ﻳبﺎع بﺄي ﻗﺪر‬
‫ف‬ ‫يف‬
‫اﻟﺼﺎﺣﺒن‪ :‬اﻟﺮﻃﺐ بﺎﻟﺘﻤﺮ ﻣﻦ اﻟﻘﺴﻢ ي‬
‫اﻟﺜﺎي‪،‬‬ ‫ﻓﻌﻨﺪ‬
‫أي ﺣﻨ�ﻔﺔ‪ :‬ﻣﻦ اﻟﻘﺴﻢ اﻷول أو اﻟﺜﺎﻟﺚ‬
‫وﻋﻨﺪ اﻹﻣﺎم ب ي‬
‫اﻟﻌﻨﺐ‬
‫ﺣﺮام‬ ‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬
‫بﺎﻟ���ﺐ‬ ‫‪ ٢‬أﻟﻒ‬
‫�‬ ‫�‬
‫ﻻﺟﻞ ﺣﺪ�ﺚ أﻳﻨﻘﺺ ‪ ...‬ﻻ إذا‬ ‫ﻗ�ﺎﺳﺎ ﻋ� اﻟﺮﻃﺐ بﺎﻟﺘﻤﺮ‬ ‫دﻟ�ﻞ‬
‫اﻟﻌﻨﺐ‬
‫ﺣﺮام‬ ‫ﺣﺮام‬ ‫ﺣﺮام‬
‫بﺎﻟ���ﺐ‬
‫�‬
‫�‬ ‫ﻗ�ﺎﺳﺎ ﻋ� اﻟﺤﻨﻄﺔ اﻟﻤﻘﻠ�ﺔ‬
‫ﻻﺟﻞ ﺣﺪ�ﺚ أﻳﻨﻘﺺ ‪ ...‬ﻻ إذا‬
‫ﻏ� اﻟﻤﻘﻠ�ﺔ*‬
‫بﺎﻟﺤﻨﻄﺔ ي‬ ‫‪٢‬ب‬
‫أى ﺣﻨ�ﻔﺔ‪:‬‬ ‫ف‬ ‫دﻟ�ﻞ‬
‫ف*وﺟﻪ اﻟﻔﺮق يﺑن اﻟﺼﻮرة اﻟﺜﺎﻧ�ﺔ ب واﻟﺼﻮرة اﻷو� ﻋﻨﺪ ب ي‬
‫ي� اﻟﺮﻃﺐ بﺎﻟﺘﻤﺮ)أي اﻟﺼﻮرة اﻷو� ‪ (١‬ﻳﻮﺟﺪ ﻧﺺ ﻋ� أﻧﻬﻤﺎ ﻧﻔﺲ‬
‫ش‬
‫اﻟ�ء‬ ‫ش‬
‫اﻟ�ء وﻻ ﻧﺺ ﻋ� أن اﻟﻌﻨﺐ واﻟ���ﺐ ﻧﻔﺲ ي‬ ‫ي‬

‫‪218‬‬
 ‫‪083 various grains riba p 123-124‬‬

‫اﻟﺤﻨﻄﺔ‬
‫ﺣﺮام‬ ‫ﺣﺮام‬ ‫ﺣﺮام‬ ‫بﻐ�‬
‫اﻟﻤﻘﻠ�ﺔ ي‬ ‫‪٣‬‬
‫اﻟﻤﻘﻠ�ﺔ‬
‫ﺟﺎﺋﺰ**‬
‫ف‬ ‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﺮﻃﺐ‬
‫)ﻻ �ﻈﻬﺮ اﻟﺘﻔﺎوت ي� اﻟﻤﻌﻘﻮد‬ ‫ف‬ ‫ف‬ ‫‪٤‬‬
‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫بﺎﻟﺮﻃﺐ‬
‫ﻋﻠ�ﻪ(‬
‫اﻟﺤﻨﻄﺔ‬
‫ﺣﺮام‬
‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﺮﻃبﺔ‬ ‫‪٥‬‬
‫)�ﻌﺘ� أﻋﺪل اﻷﺣﻮال –‬
‫ب‬ ‫ف‬ ‫ف‬
‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫بﺎﻟﺤﻨﻄﺔ‬
‫أﻳﻨﻘﺺ ‪ ...‬ﻻ إذن(‬
‫اﻟﺮﻃبﺔ‬
‫اﻟﺤﻨﻄﺔ‬
‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﺮﻃبﺔ‬ ‫‪٦‬‬
‫ف‬ ‫ف‬
‫)�ﻌﺘ� أﻋﺪل اﻷﺣﻮال(‬
‫ب‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫`بﺎﻟﺤﻨﻄﺔ‬
‫اﻟ�ﺎ�ﺴﺔ‬
‫اﻟﺤﻨﻄﺔ‬
‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﻤبﻠﻮﻟﺔ‬ ‫‪٧‬‬
‫ف‬ ‫ف‬
‫)�ﻌﺘ� أﻋﺪل اﻷﺣﻮال(‬
‫ب‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫بﺎﻟﺤﻨﻄﺔ‬
‫اﻟﻤبﻠﻮﻟﺔ‬
‫اﻟﺤﻨﻄﺔ‬
‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﻤبﻠﻮﻟﺔ‬ ‫‪٨‬‬
‫ف‬ ‫ف‬
‫)�ﻌﺘ� أﻋﺪل اﻷﺣﻮال(‬
‫ب‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫بﺎﻟﺤﻨﻄﺔ‬
‫اﻟ�ﺎ�ﺴﺔ‬
‫اﻟﺘﻤﺮ‬
‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﻤﻨﻘﻊ‬ ‫‪٩‬‬
‫ف‬ ‫ف‬
‫)�ﻌﺘ� أﻋﺪل اﻷﺣﻮال(‬
‫ب‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫بﺎﻟﺘﻤﺮ‬
‫اﻟﻤﻨﻘﻊ‬
‫اﻟ���ﺐ‬
‫ﺣﺮام‬ ‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬ ‫اﻟﻤﻨﻘﻊ‬ ‫‪١٠‬‬
‫ف‬ ‫ف‬
‫)�ﻌﺘ� أﻋﺪل اﻷﺣﻮال(‬
‫ب‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫)� اﻟﺤﺎل(‬
‫ي‬ ‫بﺎﻟ���ﺐ‬
‫اﻟﻤﻨﻘﻊ‬

‫‪219‬‬
 ‫‪083 various grains riba p 123-124‬‬

‫ﻋﻨﺪ اﻹﻣﺎم ﻣﺤﻤﺪ‪:‬‬

‫يض‬
‫اﻟﻌﻮﺿن‬ ‫ﺗﻐﻴ� ض ي� اﺳﻢ أي‬
‫اﻟﺘﻐﻴ� بﻼ ي‬ ‫ي‬ ‫إن كﺎن‬
‫ﻗﺎﻋﺪة‬
‫أو ف ي� أﺣﺪﻫﻤﺎ ﻓ�ﻔﺴﺪ اﻟﻌﻘﺪ‬
‫يف‬
‫اﻻﺳﻤن ﻓﻼ �ﻔﺴﺪ اﻟﻌﻘﺪ‬ ‫ﺑﺘﻐﻴ�‬
‫ي‬ ‫اﻟﺘﻐﻴ�‬
‫ي‬ ‫و�ن كﺎن‬
‫اﻟﻤﻌﺘ� ﻫﻮ اﻟﺬي �ﻜﻮن بﺼﻨﻊ اﻟﻌبﺎد‪،‬‬‫ب‬ ‫اﻟﺘﻔﺎوت‬
‫ﻏ� اﻟﻤﻘﻠ�ﺔ أو اﻟﺤﻨﻄﺔ بﺎﻟﺪﻗﻴﻖ‬
‫ﻣﺜﻞ اﻟﺤﻨﻄﺔ اﻟﻤﻘﻠ�ﺔ بﺎﻟﺤﻨﻄﺔ ي‬
‫ت‬ ‫ﻗﺎﻋﺪة‬
‫اﻟﺨﻠ�‪،‬‬
‫ي‬ ‫اﻟﻤﻌﺘ� ﻫﻮ اﻟﺘﻔﺎوت‬
‫ب‬ ‫ﻏ�‬ ‫واﻟﺘﻔﺎوت ي‬
‫ﻣﺜﻞ اﻟﺠ�ﺪ بﺎﻟﺮدي أو اﻟﺤﻨﻄﺔ اﻟﺮﻃبﺔ بﺎﻟﺤﻨﻄﺔ اﻟ�ﺎ�ﺴﺔ‬

‫‪220‬‬
 083 various grains riba p 123-124

Qalaa yaqlee- bhunaa huwa

Ratabah- tar yaa tar wa tazah
Mabloolah- bheeghaa huwan
Yaabisah- khushk
Munqa’- kishmish ko bhighonaa

P 124 line 6

Why is soorat ٤ jaaiz, while all others ٣, ٥, ٦, ٧, ٨, ٩, ١٠not jaaiz?

**The only soorat that Imam Muhammad says is jaaiz:

Because BOTH names will change: ratab bir ratab will become tamr bit tamr

Imam Muhammad usool:

--In scenario numbers ٣, ٥, ٦, ٧, ٨, ٩, ١٠ (skipped ٤)

Both names are NOT changing (only 1 or ZERO names are changing)
and there is tafaawut (change in size/mass) of mabee/thaman
with one OR none of the names of mabee/thaman changing
Thus, as if these are changes in maqood alayi—this is NOT jaaiz

--But in scenario number ٤

Both names CHANGE (the ratab becomes tamar),
Thus, although there is tafaawut (change in size/mass) of mabee/thaman,
That tafaawut is not occurring with original names of mabee/thaman,
The tafaawut is occurring after BOTH names of mabee/thaman are changed
Hence, no change occured in maqood alayhi—this is jaaiz

221
 ‫‪084 riba-table of contents‬‬

‫‪Table of contents‬‬
‫‪for chapter of Riba‬‬

‫ﻣﺴﺄﻟﺔ‬ ‫‪ Page‬ﻣﺴﺄﻟﺔ‬ ‫‪Line‬‬

‫‪number‬‬ ‫)‪(total 12 issues in this chapter‬‬
‫‪1‬‬ ‫‪ 115‬ﻋﻠﺔ اﻟ��ﺎ‬ ‫‪1‬‬
‫‪2‬‬ ‫اﻟﻌﻠﺘن و�رﺗﻔﺎﻋﻬﻤﺎ و�رﺗﻔﺎع أﺣﺪﻫﻤﺎ‬‫يف‬ ‫‪ 117‬أﺛﺮ وﺟﻮد‬ ‫‪10‬‬
‫‪3‬‬ ‫‪ 118‬ﻣﻌﺮﻓﺔ اﻟﻘﺪر بﺎﻟﻨﺺ أو اﻟﻌﺮف‬ ‫‪9‬‬
‫‪4‬‬ ‫اﻟﺸئ ﻻ ﻟﻤﺎ ﻳنﺴﺐ إﻟ�ﻪ‬ ‫اﻟﻌ�ة ﻟﻤﺎ �ﻘﺪر بﻪ ي ئ‬ ‫ب‬ ‫‪119‬‬ ‫‪4‬‬
‫‪5‬‬ ‫‪ 119‬اﻷﺛﻤﺎن اﻟﺨﻠﻘ�ﻪ و اﻹﺻﻄﻼﺣ�ﻪ‬ ‫‪6‬‬
‫‪6‬‬ ‫ﺻﻨ� واﻟﻘﺪر ﻣﺘﺤﺪ‬ ‫ﺗﻐ�‬‫اﻟﺸئ بﺠنﺴﻪ بﻌﺪ ي‬ ‫‪ 121‬ﺑﻴﻊ ي ئ‬ ‫‪4‬‬
‫ي‬
‫‪7‬‬ ‫ﺧﻠ�‬ ‫اﻟﺸئ بﺠنﺴﻪ بﻌﺪ ﺗﻐ� ت‬ ‫‪ 123‬ﺑﻴﻊ ي ئ‬ ‫‪1‬‬
‫ي‬ ‫ي‬
‫ف‬ ‫ف‬ ‫‪ 124‬ﺑﻴﻊ ي ئ‬
‫‪8‬‬ ‫اﻟﺸئ بﺠنﺴﻪ اﻟﻤتﺴﺎوي ي� اﻟﺤﺎل اﻟﻤﺘﻔﺎوت ي� اﻟﻤآل‬ ‫‪2‬‬
‫‪9‬‬ ‫‪ 125‬ﺑﻴﻊ اﻟ��ﻮي اﻟﺨﺎﻟﺺ بﺎﻟ��ﻮي اﻟﻤﺨﻠﻮط‬ ‫‪1‬‬
‫‪10‬‬ ‫‪ 125‬أﺳبﺎب اﺗﺤﺎد اﻟﺠنﺲ و�ﺧﺘﻼﻓﻪ‬ ‫‪6‬‬
‫‪11‬‬ ‫ين‬
‫ﺻﻨﻌﺘن‬ ‫ﺗﻐ� ي ن‬
‫ﺑن‬ ‫اﻟﺸئ بﺠنﺴﻪ بﻌﺪ ي‬ ‫‪ 126‬ﺑﻴﻊ ي ئ‬ ‫‪4‬‬
‫‪12‬‬ ‫‪ 126‬ﺑ�ﺎن ﻣﺎ ﻻ ر�ﺎ ﺑيﻨﻬﻤﺎ‬ ‫‪9‬‬

‫‪222‬‬
 ‫‪085 fudhooli itaaq p 132‬‬

‫‪fudhooli itaaq p 132 line 6‬‬

‫ت‬
‫اﻟﻤﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ‬ ‫اﻟﻤﻘ�ﺲ ‪ :‬اﻋﺘﺎق‬
‫ين‬
‫اﻟﺸ�ﺨن‬ ‫ﺟﻮاب‬ ‫اﻣﺎم ﻣﺤﻤﺪ ﻣﻘ�ﺲ ﻋﻠ�ﻪ‬
‫ﻏ�ﻣﻮﺿ�ع ﻻﻓﺎدة اﻟﻤﻠﻚ‬
‫ي‬ ‫اﻟﻐﺎﺻﺐ‬ ‫ﻻ�ﺼﺢ اﻋﺘﺎق اﻟﻐﺎﺻﺐ ﻧﻔﺴﻪ بﻌﺪ ان أدى اﻟﻐﺎﺻﺐ اﻟﻀﻤﺎن‬
‫ﻟﻠﻤﺎﻟﻚ‬
‫ّ‬
‫ﻫﻮﻣﻘ�ﺪ(‬ ‫ﻏ�ﻣﻄﻠﻖ )بﻞ‬ ‫اﻟﺒﻴﻊ اذا كﺎن ش‬ ‫ت‬
‫��ط ﻟﻠبﺎﺋﻊ ﻫﻮ ﺑﻴﻊ ي‬ ‫ﻻ�ﺼﺢ اﻋﺘﺎق اﻟﻤﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ اذا�ﺎن ﻟﻠبﺎﺋﻊ ﺧ�ﺎر‬
‫ش‬
‫اﻟ�ط‬
‫ﻏ� ﺟﺎﺋﺰ‬ ‫ت‬ ‫ت‬
‫اﻟﻮﺟﻪ ان ﺑﻴﻊ اﻟﻤﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ ي‬ ‫ﻻ �ﺼﺢ ﺑﻴﻊ اﻟﻤﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ اذا اﺟﺎز اﻟﻤﺎﻟﻚ بﻌﺪ اﻟﺒﻴﻊ‬
‫اﻟﻘﻄ� )اﻟبﺎت( �ﻄﺮأ ﻋ� اﻟﻤﻠﻚ اﻟﻤﻮﻗﻮف‬
‫ي‬ ‫ﻫﻮان اﻟﻤﻠﻚ‬ ‫ﻣﻊ ان اﻟﺒﻴﻊ ا�ع ﻣﻦ اﻻﻧﻌﺘﺎق‬
‫اﻟﻘﻄ� ﻳبﻄﻞ اﻟﻤﻠﻚ اﻟﻤﻮﻗﻮف‬
‫ي‬ ‫ﻓﺬﻟﻚ اﻟﻤﻠﻚ‬ ‫اﻟﺪﻟ�ﻞ ان اﻟﺒﻴﻊ ا�ع ﻣﻦ اﻻﻧﻌﺘﺎق ‪:‬‬
‫ﺑﻴﻊ اﻟﻐﺎﺻﺐ اذا ادي اﻟﻀﻤﺎن ﺟﺎﺋﺰ‬
‫ﻏ� ﺟﺎﺋﺰ‬‫ﻟ�ﻦ اﻋﺘﺎق اﻟﻐﺎﺻﺐ اذا ادي اﻟﻀﻤﺎن ي‬
‫ت‬
‫اﻟﻤﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ اذا أدى اﻟﻀﻤﺎن‬ ‫�ﺼﺢ )ﻋﻨﺪﻫﻼل( اﻋﺘﺎق‬ ‫ت‬
‫اﻟﻤﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ اذا ادي اﻟﻐﺎﺻﺐ‬ ‫ﻻ�ﺼﺢ اﻋﺘﺎق‬
‫اﻟﻀﻤﺎن )ﺻﻮرة اداء اﻟﻀﻤﺎن –ﻻ ﺻﻮرة اﻻﺟﺎزة(‬

‫ت‬
‫ﻣﺸ�ي ﻣﻦ اﻟﻐﺎﺻﺐ‬ ‫ﻏﺎﺻﺐ‬ ‫اﻟﻤﺎﻟﻚ‬
‫ﻧﻮاز‬ ‫ن‬ ‫بﺎﺋﻊ أول‬ ‫ﻣﻐﺼﻮب ﻣﻨﻪ‬
‫ﺛﺎئ‬
‫بﺎﺋﻊ ي‬
‫ن‬
‫ﺛﺎي‬ ‫ﺑﻴﻊ أول‬
‫ﺑﻴﻊ ي‬ ‫ﻏﺼﺐ‬
‫ﻣﻮﻗﻮف‬ ‫ﻗﻄ�‬
‫ي‬
‫ﻣﻨ�‬
‫ي‬ ‫�ﺸ�‬
‫ي‬ ‫ﻛ��ﻢ‬

‫‪223‬‬
 086 terminology of bayus-salam

‫ﺑﻴﻊ آﺟﻞ بﻌﺎﺟﻞ‬

Selling the mabee’ later (‫ )آﺟﻞ‬in exchange for the thaman right now (‫)بﻌﺎﺟﻞ‬

‫ين‬
‫بﺎﻟﻌن‬ ‫ﺑﻴﻊ أﻟﺪﻳﻦ‬
‫ين‬
Selling the mabee’ later (‫ )أﻟﺪﻳﻦ‬in exchange for the thaman right now (‫)بﺎﻟﻌن‬

--thamn NOW, mabee LATER

--Muneer is mustharee/rabbussalam
Muneer will give NOW
the rasul maal/thaman

--Basheer is baai'/muslam-ilayah
Basheer will give LATER
the muslam-feeh/mabee'

224
 087 drop shipping (salam)

DROP SHIPPING vs SALAM

http://askimam.org/public/question_detail/19530

Q. Is it permissible to sell an item which you don't have in stock. 'Drop Shipping' is quite popular with online
retailers / Ebayers. For example, company A advertises items which are owned by company B (a totally separate
entity). When company A sells an item online, the customer pays for the item. It then tells company B to dispatch
the item to the customer from company B warehouse and thereafter company A gets a commission form
company B. Is this permissible to do?

ANSWER

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

1-Drop Shipping works in two different ways. The way expressed in the question is not clear. Hereunder
are the two ways in which drop shipping is normally done.
Seller “A” advertises an item on the website such as e-bay. “A” does not have the item in his possession
at the time of the advertisement. Purchaser “B” answers to this advertisement and places his order by
paying the amount to “A”. Once “A” receives the order and payment into his account either via Paypal or
a similar service, “A” further places an order to the wholesale merchant (drop shipper) “C” at a wholesale
price. “C” then dispatches the merchandise to “B” while “A” keeps the difference of listed price and
wholesale price as his profit.
This way of drop-shipping is not permissible since “A” is selling an item which is not in his possession.[1]
The shariah compliant alternative for this form of drop-shipping is to do the transaction through the
model of “Salam”. In Salam after receiving the money, “A” (muslam ilayh) will purchase the item from the
wholesaler “C” and then make “C” his agent to deliver the item to “B”. The process would remain same
except for that the following information will have to be explicitly advertised.
 Seller “A” would have to pronounce in his advertisement beforehand that he is not in
possession of the item and will arrange its delivery once the rabbul maal “B” has paid the
money.
 Complete description of the item being sold will have to be advertised.
 The time duration for delivery will have to be advertised.

And Allah Ta’āla Knows Best

Mufti Mouhammad Yassine Panchbhaya,

Re-Checked and Approved by Mufti Ebrahim Desai.
www.daruliftaa.net

[1] (203 /1) ‫اﻟﻨ�ة ﻋ� ﻣﺨﺘ� اﻟﻘﺪوري‬

‫اﻟﺠﻮﻫﺮة ي‬
َ ُ‫َ ﱠ‬ ُ ُ� ْ ْ َ ُ � �َ ‫ُﱠ‬ � ‫َ�ﱠ َْ ُ ُ َ ْ َْ َ �ْ َ َْ ُ َُ َ � ْ َ َ َ �ْ َ ف‬ َ ُْ َ � ‫َ�ﱠ َْ ُ ُ َ ْ َْ َ � ْ َْ ْ َ ْ ض ض‬
ِ ‫ ﺛﻢ ﻣﻠ�ﻪ ِﺑﻮﺟ ٍﻪ ِﻣﻦ اﻟﻮﺟ‬،‫ وأﻣﺎ ﻧﻬ�ﻪ ﻋﻦ ﺑﻴ �ﻊ ﻣﺎ ﻟ�ﺲ ِﻋﻨﺪە ﻓﻬﻮ أن ﻳ ِبﻴﻊ ﻣﺎ ﻟ�ﺲ ِ ي� ِﻣﻠ ِ� ِﻪ‬،‫وأﻣﺎ ﻧﻬ ﱠ�ﻪ ﻋﻦ ﺑﻴ � �ﻊ ﻣ َﺎ ﱠﻟﻢ �ﻘ ِبﺾ �ﻌ ِ يي ِ ي� اﻟﻤﻨﻘﻮ� ِت‬
� ‫ﻮە ﻓ ِﺈﻧﻪ‬
َ ‫ُ ُ ﱢ‬ ‫ف ﱠ‬ ُ ُ َ
‫�ﻪ‬ِ ‫�ﺠﻮز إ� ِ ي� اﻟﺴﻠ ِﻢ ﻓ ِﺈﻧﻪ رﺧﺺ ِﻓ‬

225
 088 istisna vs salam p 147 from intro to islamic finance mufti taqi

Read section 7 pages 128-139

about “Salam and Istisna’”
from Intro to Islamic Finance (by Mufti Taqi DB)

An_Introduction_to
_Islamic_Finance_Taq

226
 089 surf jariya towq dirham p 157 line 5

jaaiz scenario A

Basheer gives to Muneer Muneer gives to Basheer

jaariyah with towq A total of 2,000 mithqaal
and towq is worth 1,000 mithqaal

1,000 mithqaal NOW

(before iftiraaq)

as iwadh for towq

jaaiz because taqaabudh whose value is 1,000

takes place and there is no
(is FULFILLING sharaait of
tafaadhul (there are equal
surf)
amounts of 1,000 dirhams
on both sides)

jaaiz

1,000 mithqaal LATER

as iwadh for jaariyah

whose value is 1,000

(does NOT need to fulfill sharaait of surf)

227
 089 surf jariya towq dirham p 157 line 5

NOT jaaiz scenario B

Basheer gives to Muneer Muneer gives to Basheer

jaariyah with towq A total of 2,000 mithqaal

and towq is 1,000 mithqaal

1,000 mithqaal LATER

as iwadh for towq

NOT jaaiz whose value is 1,000
because nasaa is not allowed (is NOT FULFILLING sharaait of surf)

jaaiz
1,000 mithqaal NOW (before iftiraaq)

as iwadh for jaariyah

whose value is 1,000

(does NOT need to fulfill sharaait of surf)

228
 090 sword hilyah p 157-158 line 9

p 157 line 9

Basheer sells to Muneer

for 100 dirhams a Instead of Muneer giving Basheer

sword which has the entire 100 dirhams before iftiraq
50 dirhams of hilya on it Muneer only gives 50 dirhams

the 50 dirhams

which Muneer does NOT give

before iftiraq:

this 50 is assumed to be iwadh

‫اﻟﺣﻠﯾﺔ‬ the 50 dirhams
of the non-silver portions of
weighing which Muneer does give sword (blade, metal, handle)

50 dirhams before iftiraq: this is jaaiz because

taqaabdudh is not necessary
this 50 is assumed to be
and it can be given LATER
iwadh of the hilya

and thus taqaabudh occurred

and this is jaaiz

229
 090 sword hilyah p 157-158 line 9

p 157 line 10
p 158 line 1: in kaana la yatakhallas illaa bidharar
the hilya CANNOT be separated from sword, hilya is ATTACHED FIRMLY to sword
NOT JAAIZ

Basheer sells to Muneer

for only 50 dirhams a

sword which has From Muneer:

50 dirhams of hilya attached to it 50 dirhams

Muneer gives
only

50 dirhams

‫اﻟﺣﻠﯾﺔ‬ From Basheer:

weighing 50 dirhams

50 dirhams of hilya

PLUS

non-silver portions of sword (blade, metal, handle)

-the 50 from Muneer’s side is assumed to be iwadh of the hilyah ONLY

-but that leaves nothing from Muneer’s side to be iwadh of the

non-silver portions of sword (blade, metal, handle)

Hence, this is NOT jaaiz because of riba:

-since Basheer is giving non-silver portions of sword (blade, metal, handle)

PLUS silver hilya worth 50 dirhams

while Muneer is only giving 50 dirhams

230
 090 sword hilyah p 157-158 line 9

p 158 line 2: in kaana yatakhallasu as saif bighairi dharar

the hilya CAN be separated from sword,
hilya is NOT ATTACHED FIRMLY to sword
JAAIZ

Basheer sells to Muneer

for only 50 dirhams a From Muneer:

sword which has 50 dirhams

50 dirhams of hilya attached to it

Muneer gives
only

50 dirhams

‫اﻟﺣﻠﯾﺔ‬ From Basheer:

weighing 50 dirhams of detachable hilya ONLY
50 dirhams Basheer will KEEP

the non-silver portions of sword (blade, metal, handle)

Hence, this jaaiz because:

-since Basheer is giving ONLY detachable silver hilya worth 50 dirhams

while Muneer is giving 50 dirhams

-Basheer will KEEP the non-silver portions of sword (blade, metal, handle)

231
 091 dirhamayn wa deenaarin bi dirhamin wa deenaarayn p 158-159

‫ﺑﺎع درھﻣﯾن و دﯾﻧﺎر ﺑدرھم ودﯾﻧﺎرﯾن‬

1# ‫اﺣﺗﻣﺎل‬
‫رح‬
‫ ﻋﻧد اﻟﺷﺎﻓﻌﻲرح و زﻓر‬: ‫ﻣﻘﺎﺑﻠﺔ اﻟﺟﻣﻠﺔ ﺑﺎﻟﺟﻣﻠﺔ‬
The others are not allowed (according to them) because
the other two cause
‫ﺗﻐﯾر اﻟﺗﺻرف‬
to occur in the aqad

232
 091 dirhamayn wa deenaarin bi dirhamin wa deenaarayn p 158-159

‫ﺑﺎع درھﻣﯾن ودﯾﻧﺎر ﺑدرھم ودﯾﻧﺎرﯾن‬

2# ‫اﺣﺗﻣﺎل‬
‫ﻣﻘﺎﺑﻠﺔ اﻟﻔرد ﺑﺎﻟﻔرد ﺑﺟﻧﺳﮫ‬

DIRHAM
DIRHAM
DIRHAM
haraam

DEENAAR

DEENAAR
DEENAAR
haraam

233
091 dirhamayn wa deenaarin bi dirhamin wa deenaarayn p 158-159

‫ﺑﺎع درھﻣﯾن ودﯾﻧﺎر ﺑدرھم ودﯾﻧﺎرﯾن‬

3# ‫اﺣﺗﻣﺎل‬
‫ﻣﻘﺎﺑﻠﺔ اﻟﻔرد ﺑﺎﻟﻔرد ﺑﺧﻼف ﺟﻧﺳﮫ‬

DIRHAM DIRHAM

DIRHAM
jaaiz

DEENAAR

DEENAAR jaaiz

DEENAAR

234
 092 nisf fuloos dirham p 164 line 5

‫اﻋطﻧﻲ ﺑﻧﺻﻔﮫ‬
[‫] ﻓﻠﻮﺳﺎ‬
‫و‬
‫ﺑﻧﺻﻔﮫ‬
[‫] ﻧﺼﻔﺎ اﻻ ﺣﺒﺔ‬

Assume a dihram coin weighs 1 lb (which is 16 oz)

and that it is worth $16

Jaaiz
‫ﻓﻠوﺳﺎ‬
worth $8
8 oz
‫ﺑﻧﺻﻔﮫ‬ (‫)ﻧﺻف‬

8 oz
‫ﻧﺻﻔﺎ اﻻ ﺣﺑﺔ‬ (‫)ﻧﺻف‬
‫ﺑﻧﺻﻔﮫ‬
having weight of 7 ¾ oz
Haram (Ribaa)
because 8 oz is being
exchanged for 7 ¾ oz
(tafaadhul is not
permissible here)

235
 092 nisf fuloos dirham p 164 line 5

‫اﻋطﻧﻲ‬
[‫]ﻧﺻف درھم ﻓﻠوﺳﺎ‬
‫و‬
[‫]ﻧﺻﻔﺎ اﻻ ﺣﺑﺔ‬

Assume a dihram coin weighs 1 lb (which is 16 oz)

and that it is worth $16

Jaaiz because fulus and gold can be

exchanged in ANY amounts
because they are khilaafi jins

ً ‫ﻧﺻف درھم ﻓﻠوﺳﺎ‬

8 ¼ oz
worth $8 (‫)ﻧﺻف و ﺣﺑﺔ‬

7 ¾ oz
(‫) ﻧﺻف اﻻ ﺣﺑﺔ‬

Jaaiz because the weight of gold

‫ﻧﺻﻔﺎ اﻻ ﺣﺑﺔ‬ is EQUAL on both sides (7 ¾ oz)
having weight of 7 ¾ oz and no tafaadhul has occured

236