...bring forward (jalab), nor leading aside (janab), nor shighar in Islam." And because he made each of the two contracts a loan in the other, it is not valid, just as if he were to say: "Sell me your garment on the condition that I sell you my garment." As for their statement that its invalidity is due to the naming [of the dowry], we say: rather, its invalidity is on the grounds that he made it contingent upon a corrupt condition, or because he stipulated the transfer of ownership of the private parts to someone other than the husband, as he made his marrying her a dowry for the other. It is as if he granted him ownership of her on the condition of taking her back from him. Once this is established, there is no difference between his saying: "On the condition that the dowry of each of them is the private part of the other," or his not saying that. Al-Shafi'i said: It is that he says that and does not specify a dowry for each one, based on what Ibn 'Umar narrated, that the Prophet (peace and blessings of Allah be upon him) forbade al-shighar, and al-shighar is for a man to say to another man: "I marry you my daughter on the condition that you marry me your daughter," and the private part of each of them is the dowry of the other. Our evidence is what Ibn 'Umar narrated, that the Messenger of Allah (peace and blessings of Allah be upon him) forbade al-shighar, and al-shighar is for a man to marry off his daughter on the condition that he marries him his daughter, and there is no dowry between them. This is the wording of the authentic hadith which is agreed upon. In the hadith of Abu Hurayrah: "And al-shighar is for a man to say to another man: 'Marry me your daughter and I will marry you my daughter,' or 'Marry me your sister and I will marry you my sister.'" This was recorded by Muslim, and it must be given precedence due to its authenticity, and because it is possible to harmonize between them
= It was also recorded by al-Nasa'i, in: The Chapter on the Explanation of Shighar, from the Book of Marriage. al-Mujtaba 6/92. And Ibn Majah, in: The Chapter on the Prohibition of Shighar, from the Book of Marriage. Sunan Ibn Majah 1/606. (6) "Jalab" occurs in two matters: one is in Zakat, which is for the tax collector (musaddiq) to arrive at the location of the people of Zakat and settle in a place, then send someone to bring (jald) the wealth to him from their locations to take their Zakat, so that was forbidden, and he was ordered to take their Zakat at their own watering places and locations. The second is in horse racing, which is for a man to follow his horse, shouting at it and driving it on (jalb) to urge it to run, so that was forbidden. (7) "Janab" in racing is to lead a horse (ajanb) alongside his horse which he is racing with; so if the mount becomes exhausted, he switches to the led horse. And in Zakat, it is for the agent to settle in the furthest locations of the owners of the Zakat, then command that the wealth be led (tujnab) to him, i.e., brought. So they were forbidden from that. (8) It was also recorded by al-Nasa'i, in: The Chapter on Shighar, from the Book of Marriage, and in: The Chapter on Jalab and the Chapter on Janab, from the Book of Horses. al-Mujtaba 6/91, 189, 190. And Imam Ahmad, in: al-Musnad 4/429, 441, 443. (9) In M: "ifsaduhu". (10) In A and M: "fakana". (11) Omitted from B. (12) Omitted from the original.
جَلَبَ (٦)، ولا جَنَبَ (٧)، ولا شِغارَ فى الإِسْلامِ" (٨). ولأنَّه جَعَلَ كلَّ واحدٍ من العَقْدَيْنِ سَلَفًا فى الآخَرِ، فلم يَصِحَّ، كما لو قاِل: بِعْنِى ثَوْبَكَ على أن أبِيعَكَ ثَوْبِى. وقولُهم: إنَّ فَسادَه من قِبَلِ التَّسْمِيةِ. قُلْنا: بل فسادُه (٩) من جِهَةِ أنَّه وَقَفَه على شَرْطٍ فاسِدٍ، أو لأنَّه شَرَطَ تَمْلِيكَ البُضْعِ لغيرِ الزَّوْجِ، فإنَّه جَعَلَ تَزْوِيجَه إيَّاها مَهْرًا للأُخْرَى، فكأنَّه (١٠) مَلَّكَه إيَّاه بشَرْطِ انْتِزاعِه منه. إذا ثَبَتَ هذا، فلا فَرْقَ بين أن يقولَ: على أَنَّ صَداقَ كلِّ واحدةٍ فهما بُضْعُ الأُخْرَى. أو لم يَقُلْ ذلك. وقال الشافعىُّ: هو أن يقولَ ذلك، ولا يُسَمِّى لكلِّ واحدةٍ صَدَاقًا؛ لما رَوَى ابنُ عمرَ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- نَهَى عن الشِّغَارِ، والشِّغارُ أن يقولَ الرجلُ للرجلِ: زَوَّجْتُكَ بِنْتِى على أن تُزَوِّجَنِى بِنْتَكَ. ويكونُ بُضْعُ كل واحدةٍ منهما مَهْرَ الأُخْرَى. ولَنا، ما رَوَى ابنُ عمرَ، أَنَّ رسول اللَّه -صلى اللَّه عليه وسلم- نَهَى عن الشِّغارِ، والشِّغارُ (١١) أن يُزَوِّجَ الرجلُ ابْنَتَه على أن يُزَوِّجَه ابْنَتَه، وليس بينهما صَدَاقٌ. هذا لفظُ الحديثِ الصَّحيحِ المُتَّفَق عليه. وفى حديثِ أبى هُرَيْرةَ: والشِّغارُ أن يقولَ الرجلُ للرجلِ: زَوِّجْنِى ابنتَكَ، وأُزَوِّجكَ ابْنَتِى، أو زَوِّجْنِى أُخْتَك، وأُزَوِّجُكَ أُخْتِى. رواه مسلمٌ. وهذا يَجِبُ تَقْدِيمُه لصِحَّتِه، وعلى أنَّه قد (١٢) أَمْكَنَ الجمعُ بينهما
= كما أخرجه النسائى، فى: باب تفسير الشغار، من كتاب النكاح. المجتبى ٦/ ٩٢. وابن ماجه، فى: باب النهى عن الشغار، من كتاب النكاح. سنن ابن ماجه ١/ ٦٠٦.(٦) الجلب يكون فى شيئين، أحدهما فى الزكاة، وهو أن يقدم المصدق على أهل الزكاة، فينزل موضعا، ثم يرسل من يجلب إليه الأموال من أماكنها ليأخذ صدقتها، فنهى عن ذلك، وأمر أن تؤخذ صدقاتهم على مياههم وأماكنها. الثانى فى السباق، وهو أن يتبع الرجل فرسه، فيزجره ويجلب عليه ويصيح حثا له على الجرى، فنهى عن ذلك.(٧) الجنب فى السباق: أن يجنب فرسا إلى فرسه الذى يسابق عليه، فإذا فتر المركوب تحول إلى المجنوب. وفى الزكاة: أن ينزل العامل بأقصى مواضع أصحاب الصدقة، ثم يؤمر بالأموال أن تجنب إليه، أى تحضر. فنهوا عن ذلك.(٨) وأخرجه النسائى، فى: باب الشغار، من كتاب النكاح، وفى: باب الجلب، وياب الجنب، من كتاب الخيل. المجتبى ٦/ ٩١، ١٨٩، ١٩٠. والإمام أحمد، فى: المسند ٤/ ٤٢٩، ٤٤١، ٤٤٣.(٩) فى م: "إفساده".(١٠) فى أ، م: "فكان".(١١) سقط من: ب.(١٢) سقط من: الأصل.
