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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 6 · صفحة 17٧٠١ - مسألة؛ قال: (فإن تلفت السلعة، أو كان عبدا فأعتقه المشترى، أو مات، بطل الخيار)

الترجمة · EN

to it. Then, even if it were established that it is a cause for the option, the preventive factor is concurrent with it, so its ruling is not established. As for the pre-emptor [shafi'], he is a stranger to the contract, so it is not valid to stipulate the dropping of his option within the contract, unlike our issue. If one of them says to his companion, "Choose," and the other says nothing, the silent one retains his option because nothing has been found from him that would nullify his option. As for the speaker, it is possible that his option is nullified because of what was narrated by Ibn Umar that the Prophet (peace and blessings of Allah be upon him) said: "The two parties to a sale have the option as long as they have not separated, or one of them says to his companion: 'Choose.'" Recorded by al-Bukhari, Abu Dawood, and al-Nasa'i (22). And because he has granted his companion what he possessed of the option, his own option is dropped; this is the manifest position of the school of al-Shafi'i. It is also possible that his option is not nullified because he gave him the choice, [but he did not choose] (23), so it had no effect on him (24), just as if he granted the option to his wife and she did not choose (25). The hadith is interpreted as him giving him the choice and him then choosing, but the first [opinion] is more appropriate due to the literal meaning of the hadith. And because he granted the option to someone else. It differs from [the case of] the wife because he granted her something she did not possess, so if she did not accept, it dropped. Here, each of them possesses the option, so his statement was not a granting [of ownership], but rather a dropping, so it dropped.

701 - Issue: He said: (If the commodity is destroyed, or if it is a slave and the buyer emancipates him, or he dies, the option is voided.)

As for when the commodity is destroyed during the period of the option, there are two possibilities: either it was before taking possession or after it. If it was before taking possession and it was something measured by volume or weight, the sale is rescinded and it is from the seller's wealth. I do not know of any disagreement regarding this, unless the buyer destroys it, in which case it is from his liability.

الحواشي

(22) Recorded by al-Bukhari, in: Chapter on If No Time is Set for the Option, Is the Sale Permissible?, from the Book of Sales. Sahih al-Bukhari 3/84. And Abu Dawood, in: Chapter on the Option of the Two Parties to a Sale, from the Book of Sales. Sunan Abi Dawood 2/245. And al-Nasa'i, in: Chapter on the Mention of the Disagreement regarding Nafi' in the Wording of his Hadith, from the Book of Sales. al-Mujtaba 7/219. (23) Omitted from the original. (24) Omitted from the original. (25) In MS (m) there is an addition: "anything".

العربية (المصدر)

له. ثم لو ثَبَتَ أنَّه سَبَبُ الخِيارِ، لكنَّ المانِعَ مُقارِنٌ له، فلم يَثْبُتْ حُكْمُه، وأمَّا الشَّفِيعُ، فإنَّه أجْنَبِيٌّ من العَقْدِ، فلم يَصِحَّ اشْتِراطُ إسْقاطِ خِيارِه فى العَقْدِ، بِخِلافِ مَسْألَتِنَا. فإن قال أحَدُهما لِصاحِبِه: اخْتَرْ. ولم يَقُل الآخَرُ شَيْئًا، فالسَّاكِتُ منهما على خِيارِهِ؛ لأنَّه لم يُوجَدْ منه ما يُبْطِلُ خِيارَهُ. وأمَّا القَائِلُ، فيَحْتَمِلُ أن يَبْطُلَ خِيارُه؛ لما رَوَى ابْنُ عُمَرَ أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، قال: "البَيِّعَانِ بِالخِيَارِ ما لم يَتَفَرَّقَا، أو يَقُولُ أحَدُهُمَا لِصَاحِبِه: اخْتَرْ". رواهُ البخارىُّ، وأبو داودَ، والنَّسائىُّ (٢٢). ولأنَّه جَعَلَ لِصاحِبِه ما مَلَكَهُ من الخِيارِ، فَسَقَطَ خِيارُه، وهذا ظاهِرُ مَذْهَبِ الشَّافِعِىِّ. ويَحْتَمِلُ أن لا يَبْطُلَ خِيارُه؛ لأنَّه خَيَّرَهُ، [فلم يَخْتَرْ] (٢٣)، فلم يُؤَثِّرْ فيه (٢٤)، كما لو جَعَلَ لِزَوْجَتِه الخِيارَ، فلم تَخْتَرْ (٢٥)، ويُحْمَلُ الحَديثُ على أنَّه خَيَّرَهُ فاخْتارَ، والأوَّلُ أوْلَى؛ لِظاهِرِ الحَدِيثِ. ولأنَّه جَعَلَ الخِيارَ لِغَيْرِه، ويُفارِقُ الزَّوْجَةَ؛ لأنَّه مَلَّكَها ما لا تمْلِكُ، فإذا لم تَقْبَلْ، سَقَطَ، وهاهُنا كُلُّ واحِدٍ منهما يَمْلِكُ الخِيارَ، فلم يَكُنْ قَوْلُه تَمْلِيكًا، إنَّما كان إسْقاطًا، فسقَطَ.

٧٠١ - مسألة؛ قال: (فَإنْ تلِفَتِ السِّلْعَةُ، أوْ كَانَ عَبْدًا فَأعْتَقَهُ المُشْتَرِى، أو مَاتَ، بَطَلَ الخِيَارُ)

أمَّا إذا تَلِفَتِ السِّلْعَةُ فى مُدَّةِ الخِيارِ، فلا يَخْلُو، إمَّا أن تَكونَ قبلَ القَبْضِ، أو بَعْدَه، فإن كان قَبْلَ القَبْضِ، وكان مَكيلًا، أو مَوْزونًا، انْفَسَخَ البَيْعُ، وكان من مالِ البائِعِ، ولا أعْلَمُ فى هذا خِلافًا، إلَّا أن يُتْلِفَهُ المُشْتَرِى، فَيَكونَ من ضَمانِه،

الحواشي

(٢٢) أخرجه البخارى، فى: باب إذا لم يوقت فى الخيار هل يجوز البيع، من كتاب البيوع. صحيح البخارى ٣/ ٨٤. وأبو داود، فى: باب فى خيار المتبايعين، من كتاب البيوع. سنن أبى داود ٢/ ٢٤٥. والنسائى، فى: باب ذكر الاختلاف على نافع فى لفظ حديثه، من كتاب البيوع. المجتبى ٧/ ٢١٩.(٢٣) سقط من: الأصل.(٢٤) سقط من: الأصل.(٢٥) فى م زيادة: "شيئا".

السابقمجلد 6 · صفحة 17التالي
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