then the condition is void because he stipulated that he should not dispose of it other than by settlement. Is the sale itself void? This depends on the two narrations (22) regarding whether corrupt conditions in a sale invalidate it. If he says, 'Settle my right with me on the condition that I sell you such and such,' then the condition is void, but the settlement is valid because he has handed over (23) his due to him. If he says, 'Settle with me with something better from my wealth on the condition that I sell you such and such,' then both the settlement and the condition are void, and he must return what he took and demand his own property.
735 - Issue: He said: '(Iqalah [rescission] is not like that because it is a dissolution [faskh]. And according to Abu Abdullah [Ahmad ibn Hanbal], iqalah is a sale.)'
There is a difference of opinion in the narration regarding iqalah. According to one narration, it is a dissolution, which is the correct view and the choice of Abu Bakr, and it is the school of al-Shafi'i. The second [narration] is that it is a sale, which is the school of Malik, because the sold object returns to the seller in the same manner it left him; thus, since the first was a sale, the second is likewise. Also, because it is a transfer of ownership for compensation by mutual consent, it is a sale, like the first. It is reported from Abu Hanifah that it is [a dissolution regarding] (1) the rights of the two contracting parties, but a sale regarding the rights of others. [Thus, the rulings of a sale do not apply to them, rather it is permissible in salam and regarding the sold object before taking possession, while the ruling of a sale is established regarding the right of the shafi' (one with the right of pre-emption), such that it is permissible for him to take the share upon which they agreed to rescind via shuf'ah (pre-emption)] (2). Our position is that iqalah signifies دفع (pushing away) and إزالة (removal). It is said: 'Aqalaka Allahu 'athrataka' (May Allah remove your stumble). The Prophet (peace be upon him) said: 'Whoever rescinds (aqala) the sale of a person who regrets it, Allah will remove his stumble on the Day of Resurrection' (3). Ibn al-Mundhir said: 'Their consensus that the Messenger of Allah (peace be upon him) prohibited the sale of food before taking possession of it, along with their consensus'
(22) In M: "al-riwayatayn" (the two narrations). (23) In M: "qabadihi" (his possession). (1) In M: "fi faskh" (a dissolution). (2) Omitted from: the original. (3) Recorded by Abu Dawud, in: Chapter on the Virtue of Iqalah, from the Book of Sales. Sunan Abi Dawud 2/246. And Ibn Majah, in: Chapter of Iqalah, from the Book of Trade. Sunan Ibn Majah 2/741. And Imam Ahmad, in: Al-Musnad 2/252.
فالشَّرْطُ باطِلٌ؛ لأنَّه شَرَطَ أنْ لا يَتَصَرَّفَ فيه بغيرِ القَضاءِ، وهل يَبْطُلُ البَيْعُ؟ يَنْبَنِى علي الشُّرُوطِ الفاسِدَةِ فِى البَيْعِ، هل تُبْطِلُه؟ على روايَتَيْنِ (٢٢)، وإن قال: اقْضِنِى حَقِّى على أنْ أبِيعَكَ كذا وكذا. فالشَّرْطُ باطِلٌ والقَضاءُ صَحِيحٌ؛ لأنَّه أقْبَضَهُ (٢٣) حَقَّه. وإنْ قال: اقْضِنِى أجْوَدَ من مَالِى، على أن أَبِيعَكَ كذا وكذا. فالقَضاءُ والشَّرْطُ باطِلانِ، وعليه رَدُّ ما قَبَضَه والمُطالَبَةُ بمالِه.
٧٣٥ - مسألة؛ قال: (وَلَيْسَ كَذَلِكَ الإِقالَةُ؛ لأنَّها فَسْخٌ. وَعَنْ أبِى عَبْدِ اللهِ، الإِقَالَةُ بَيْعٌ)
اخْتَلَفَتِ الرِّوايةُ فى الإِقالَةِ. فعنه أنَّها فَسْخٌ. وهو الصَّحِيحُ، واخْتِيارُ أبي بكرٍ، وهو مذهبُ الشَّافِعِيِّ. والثانية، أنَّها بَيْعٌ. وهى مذهبُ مالِكٍ؛ لأنَّ المَبِيعَ عادَ إلى البائِعِ على الجِهَةِ التى خَرَجَ عليه منه، فلمَّا كان الأوَّلُ بَيْعًا، كذلك الثانى، ولأنَّه نقلُ المِلْكِ بِعِوَضٍ، على وَجْهِ التَّراضِى، فكان بَيْعًا، كالأوَّلِ. وحُكِىَ عن أبي حنيفةَ، أنَّها [فَسْخٌ فى] (١) حَقِّ المُتَعاقِدَيْنِ. وبَيْعٌ فى حقِّ غيْرِهِما. [فلا تَثْبُتُ أحْكامُ البَيْعِ فى حَقِّهِما، بل تجوزُ فى السَّلَمِ، وفى المَبِيعِ قبل قَبْضِه، ويَثْبُتُ حُكْمُ البَيْعِ فى حَقِّ الشَّفِيعِ، حتى يجوزُ له أخْذُ الشِّقْصِ الذى تَقايَلا فيه بالشُّفْعَةِ] (٢). ولنا، أنَّ الإِقَالَةَ هى الدَّفْعُ والإِزالةُ. يُقال: أقالَكَ اللهُ عَثْرَتَكَ. أى أزالَها. قال النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ أقَالَ نَادِمًا بَيْعَتَهُ، أقَالَهُ اللهُ عَثْرَتَهُ يَوْمَ القِيَامَةِ" (٣). قال ابنُ المُنْذِرِ: وفى إجْماعِهِم أنَّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَهَى عن بَيْعِ الطَّعامِ قبلَ قَبْضِه، مع إجْماعِهِم
(٢٢) فى م: "الروايتين".(٢٣) فى م: "قبضه".(١) فى م: "فى فسخ".(٢) سقط من: الأصل.(٣) أخرجه أبو داود، فى: باب فى فضل الإِقالة، من كتاب البيوع. سنن أبي داود ٢/ ٢٤٦. وابن ماجه، فى. باب الإِقالة، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٤١. والإمام أحمد، فى: المسند ٢/ ٢٥٢.
