with the Messenger of God (may God bless him and grant him peace) on a journey, and he was on a difficult young camel, and he kept advancing ahead of the Prophet (may God bless him and grant him peace), so his father would say to him: "No one should advance ahead of the Prophet (may God bless him and grant him peace)." The Prophet (may God bless him and grant him peace) said to him: "Sell it to me." Umar said: "It is yours, O Messenger of God." The Prophet (may God bless him and grant him peace) said: "It is yours, O Abdullah ibn Umar, so do with it as you wish." This indicates that disposition before departing is permissible. Our scholars mentioned another view regarding the validity of the buyer's disposition by way of endowment (waqf), because it is a disposition that voids preemption (shuf'a), so it resembles emancipation (itq). The correct view is that none of these dispositions are valid, because the sold item is attached to the right of the seller in a way that prevents the permissibility of disposition, thus preventing its validity, just like a pledge (rahn). Endowment differs from emancipation because emancipation is based on predominance and propagation, unlike endowment. As for the hadith of Ibn Umar, it does not contain an explicit statement of sale, for Umar's saying "It is yours" could imply he meant a gift, and this is the most apparent meaning, for he did not mention a price, and the option (khiyar) does not apply to a gift. Al-Shafi'i said: The seller's disposition of the sold item by sale, gift, and the like is valid; because either he is acting upon his own ownership, so he conveys ownership via the contract (20), or it belongs to the buyer and the seller has the right to rescind it, so he made the sale and the gift a form of rescission. As for the buyer's disposition, it is not valid if we say: "The ownership belongs to someone else." And if we say: "The ownership is his," there are two views regarding the validity of his disposition. We hold, regarding the invalidation of the seller's disposition, that he has disposed of property that is not his without legal authority or customary agency, so it is not valid, just as it is after the option period. To their statement (21): "He possesses the right of rescission," we say: However, the initiation of the disposition did not coincide with his ownership, so it was not valid, like the father's disposition of what he gifted to his child before reclaiming it, and the preemption claimant's disposition of the portion subject to preemption before taking it.
Section: If the buyer disposes of it with the seller's permission, or the seller does so with the buyer's agency, the disposition is valid, and both of their options are terminated; because that indicates their mutual consent to finalize the sale, so
= the slave takes possession of the goods, and Chapter on whoever is given a gift while his companions are with him, then he is more entitled to it..., and Chapter on if he gifts a camel to a man while he is riding it, it is valid, from the Book of Gifts. Sahih al-Bukhari 3/85, 209, 212, 213. (20) In the original: "the contract". (21) In [M]: "their statement".
مع رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى سَفَرٍ، فكان على بَكْرٍ صَعْبٍ، وكان يَتَقَدَّمُ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فيقولُ له أبوه: لا يَتَقَدَّمُ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أحَدٌ. فقال له النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "بِعْنِيهِ". فقال عمرُ: هو لك يا رسولَ اللهِ. فقال النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "هُوَ لَكَ يا عَبْدَ اللهِ بْنَ عُمَرَ، فَاصْنَعْ بِهِ مَا شِئْتَ". وهذا يَدُلُّ على أنَّ التَّصَرُّفَ قبلَ التَّفَرُّقِ جائِزٌ، وذَكَرَ أصْحابُنا فى صِحَّةِ تَصَرُّفِ المُشْتَرِى بالوَقْفِ وَجْهًا آخَرَ؛ لأنَّه تَصَرُّفٌ يُبْطِلُ الشُّفْعَةَ، فأشْبَهَ العِتْقَ، والصَّحيحُ أنَّه لا يَصِحُّ شَىْءٌ من هذه التَّصَرُّفَاتِ؛ لأنَّ المَبيعَ يَتَعَلَّقُ به حَقُّ البائِعِ تَعَلُّقًا يَمْنَعُ جَوازَ التَّصَرُّفِ، فمَنَعَ صِحَّتَهُ، كَالرَّهْنِ. ويُفَارِقُ الوَقْفُ العِتْقَ؛ لأنَّ العِتْقَ مَبْنِىٌّ على التَّغْليبِ والسِّرايَةِ، بِخِلافِ الوَقْفِ. وأمَّا حَديثُ ابنِ عُمَرَ، فليس فيه تَصْريحٌ بِالبَيْعِ، فإنَّ قَوْلَ عمرَ: هو لك. يَحْتَمِلُ أنَّه أرَادَ هِبَةً، وهو الظَّاهِرُ، فإنَّه لم يَذْكُرْ ثَمَنًا، والهِبَةُ لا يَثْبُتُ فيها الخِيارُ. وقال الشَّافِعِىُّ: تَصَرُّفُ البَائِعِ فى المَبِيعِ بِالبَيْعِ والهِبَةِ ونَحْوِهِما صَحِيحٌ؛ لأنَّه إمَّا أن يَكونَ على مِلْكِه فيُمَلّكُ بِالعَقْدِ (٢٠) عليه، وإمَّا أن يَكونَ لِلْمُشْتَرِى، والبائِعُ يَمْلِكُ فَسْخَهُ، فجَعَلَ البَيْعَ والهِبَةَ فَسْخًا. وأمَّا تَصَرُّفُ المُشْتَرِى، فلا يَصِحُّ إذا قلنا: المِلْكُ لِغَيْرِه. وإنْ قلنا: المِلْكُ له. فَفِى صِحَّةِ تَصَرُّفِه وَجْهانِ. ولنا، على إبْطَالِ تَصَرُّفِ البَائِعِ، أنَّه تَصَرَّفَ فى مِلْكِ غيرِه بغيرِ وِلَايَةٍ شَرْعِيَّةٍ، ولا نِيابَةٍ عُرْفِيَّةٍ، فلم يَصِحَّ، كما بعد الخِيارِ. وقَوْلُهم (٢١): يَمْلِكُ الفَسْخَ. قلنا: إلَّا أنَّ ابتداءَ التَّصَرُّفِ لم يُصادِفْ مِلْكَه، فلم يَصِحَّ، كَتَصَرُّفِ الأبِ فيما وَهَبَ لِوَلَدِهِ قبلَ اسْتِرْجاعِه، وتَصَرُّفِ الشَّفيعِ فى الشِّقْصِ المَشْفُوعِ قبلَ أخْذِهِ.
فصل: وإن تَصَرَّفَ المُشْتَرِى بإذْنِ البائِعِ، أو البائِعُ بِوِكالَةِ المُشْتَرِى، صَحَّ التَّصَرُّفُ، وانْقَطَعَ خِيارُهما؛ لأنَّ ذلك يَدُلُّ على تَراضِيهِما بإمْضاءِ البَيْعِ، فَيُقْطَعُ
= يقبض العبد المتاع، وباب من أهدى له هدية وعنده جلساؤه فهو أحق. . .، وباب إذا وهب بعيرا لرجل وهو راكب فجائز، من كتاب الهبة. صحيح البخارى ٣/ ٨٥، ٢٠٩، ٢١٢، ٢١٣.(٢٠) فى الأصل: "العقد".(٢١) فى م: "قولهم".