If he does not clarify it, he is a sinner and disobedient. Ahmad explicitly stated this, for what Hakim ibn Hizam reported from the Prophet (peace and blessings of Allah be upon him) that he said: "The two parties to a sale have the option as long as they have not separated. If they are truthful and clarify, they are blessed in their sale; and if they lie and conceal, the blessing of their sale is erased." (Agreed upon). He (peace and blessings of Allah be upon him) also said: "The Muslim is the brother of the Muslim. It is not lawful for a Muslim to sell to his brother a sale unless he clarifies it to him." And he said: "Whoever sells a defect without clarifying it shall remain in the wrath of Allah, and the angels shall continue to curse him." Both were reported by Ibn Majah. Al-Tirmidhi reported that the Prophet (peace and blessings of Allah be upon him) said: "Whoever deceives us is not of us." He said: This is a hasan sahih hadith, and the practice among the scholars is based upon it; they disliked deception and said: It is forbidden. If he sells it without clarifying it, the sale is valid according to the opinion of most scholars, among them Malik, Abu Hanifa, and al-Shafi'i. It is related from Abu Bakr Abd al-Aziz that the sale is void because it is prohibited, and prohibition necessitates corruption. Our argument is that the Prophet (peace and blessings of Allah be upon him) forbade the musarrat and validated the sale alongside it. It has been reported from Abu Bakr that it was said to him: What do you say regarding the musarrat? He did not mention an answer.
The second section is that whenever he learns of a defect in the sold item, while he did not know of it previously, he has the option between keeping it and rescinding the contract, regardless of whether the seller knew of the defect and concealed it or did not know. We know of no disagreement among the scholars regarding this. The Prophet's (peace and blessings of Allah be upon him) establishment of the option due to the musarrat is an indication of its establishment due to a defect. Furthermore, the absolute contract necessitates safety from defects, as evidenced by what was reported from the Prophet (peace and blessings of Allah be upon him) that he bought a slave and wrote: "This is what Muhammad ibn Abdullah bought from al-Adda' ibn Khalid; he bought from him a slave, or a slave woman, with no disease and no harm; the sale of the Muslim to the Muslim." Thus, it is established
(1) Its takhrij (authentication) preceded on page 6. (2) In: Chapter of 'Whoever sells a defect, he must clarify it', from the Book of Trade. Sunan Ibn Majah 2/755. (3) Its takhrij preceded on page 111. (4) Omitted from MS (m). (5) Extracted by al-Bukhari, in: Chapter 'If the two parties to a sale clarify and do not conceal, and are sincere', from the Book of Sales. Sahih al-Bukhari 3/76. Al-Tirmidhi, in: Chapter of what has been narrated concerning writing down conditions, from the Chapters of Sales. Aridat al-Ahwadhi 5/221. And Ibn Majah, in: Chapter of purchasing slaves, from the Book of Trade. Sunan Ibn Majah 2/756.
يُبَيِّنْه فهو آثِمٌ عاصٍ. نَصَّ عليه أحمدُ؛ لما رَوَى حَكِيمُ بن حِزامٍ، عن النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنَّه قال: "البَيِّعَانِ بالخِيَارِ ما لم يَتَفَرَّقَا، فَإنْ صَدَقَا وبَيَّنَا بُورِكَ لَهُمَا، وإنْ كَذَبَا وكَتَمَا مُحِقَ بَرَكَةُ بَيْعِهِمَا" مُتَّفقٌ عليه (١). وقال عليه السَّلَامُ: "المُسْلِمُ أَخُو المُسْلمِ، لا يَحِلُّ لِمُسْلِمٍ بَاعَ من أخِيهِ بَيْعًا إلَّا بَيَّنَهُ لَهُ". وقال: "مَنْ بَاعَ عَيْبًا لم يُبَيِّنْه، لم يَزَلْ في مَقْتِ اللهِ، وَلَمْ تَزَلِ الْمَلَائِكَةُ تَلْعَنُه". رَواهما ابنُ ماجَه (٢). ورَوَى التِّرمِذِيُّ (٣)، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "مَنْ غَشَّنَا فلَيْسَ مِنَّا". وقال: هذا حَدِيثٌ حَسَنٌ صَحِيحٌ، والعَمَلُ عليه عند أهْلِ العِلْمِ، كَرِهُوا الغِشَّ، وقالوا: هو حَرامٌ. فإنْ باعَه، ولم يُبَيِّنْه، فالبَيْعُ صَحِيحٌ في قولِ أكْثَر أهْلِ العِلْمِ، منهم مالِكٌ، وأبو حنيفةَ، والشَّافِعِيُّ. وحُكِىَ عن أبى بكرٍ عبدِ العَزِيزِ، أنَّ البَيْعَ باطِلٌ؛ لأنَّه مَنْهِيٌّ عنه. والنَّهْيُّ يَقْتَضِي الفَسادَ. ولَنا، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَهَى عن التَّصْرِيَةِ، وصَحَّحَ البَيْعَ مَعَها (٤). وقد رُوِىَ عن أبى بكرٍ أنَّه قيل له: ما تَقُولُ في المُصَرَّاةِ؟ فلم يَذْكُرْ جَوابًا.
الفصل الثاني، أنَّه مَتَى عَلِمَ بالمَبِيعِ عَيْبًا، لم يكن عالِمًا به، فله الخِيارُ بين الإمْساكِ والفَسْخِ، سواءٌ كان البائِعُ عَلِمَ العَيْبَ وكَتَمَه، أو لم يَعْلَمْ. لا نَعْلَمُ بين أهْلِ العِلْمِ في هذا خِلافًا. وإثْباتُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- الخِيارَ بالتَّصْرِيَةِ تَنْبِيهٌ على ثُبُوتِه بالعَيْبِ. ولأنَّ مُطْلَقَ العَقْدِ يَقْتَضِى السَّلامةَ من العَيْبِ، بِدَليل ما رُوِىَ عن النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه اشْتَرَى مَمْلُوكًا فكَتَبَ: "هَذا مَا اشْتَرَى محمدُ بْنُ عَبْدِ اللهِ مِنَ الْعَدَّاءِ بْنِ خالِدٍ، اشْتَرَى مِنْهُ عَبْدًا، أوْ أمَةً، لَا دَاءَ بِهِ، وَلَا غَائِلَةَ، بَيْعُ المُسْلِمِ الْمُسلمَ" (٥). فَثَبَتَ
(١) تقدم تخريجه في صفحة ٦.(٢) في: باب من باع عيبا فليبينه، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٥٥.(٣) تقدم تخريجه في صفحة ١١١.(٤) سقط من: م.(٥) أخرجه البخاري، في: باب إذا بين البيعان ولم يكتما ونصحا، من كتاب البيوع. صحيح البخاري ٣/ ٧٦. والترمذى، في: باب ما جاء في كتابة الشروط، من أبواب البيوع. عارضة الأحوذي ٥/ ٢٢١. وابن ماجه، في: باب شراء الرقيق، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٥٦.
