They purchase goods from them before they arrive at the markets, and sometimes they deceive them with a clear deception, thereby harming them. Sometimes they also harm the people of the city; for when the caravans arrive, they would have sold their goods, while those who met them do not sell them quickly and instead wait for the price to rise. It is thus in the same category as a resident selling on behalf of a traveler, so the Prophet (peace and blessings of Allah be upon him) forbade it. Tawus narrated from his father from Ibn Abbas, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Do not meet the caravans, and let not a resident sell on behalf of a traveler." A similar account is narrated from Abu Hurayrah, and both are agreed upon (2). Most scholars of knowledge disliked this, including Umar ibn Abd al-Aziz, Malik, al-Layth, al-Awza'i, al-Shafi'i, and Ishaq. It was narrated from Abu Hanifah that he saw no harm in it. However, the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him) is more deserving of being followed. If one contradicts this, meets the caravans, and purchases from them, the sale is valid according to the view of everyone. Ibn Abd al-Barr stated this. Another report was narrated from Ahmad stating that the sale is invalid due to the manifest nature of the prohibition. The first view is more correct, because Abu Hurayrah narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Do not meet the goods imported for sale; whoever meets them and purchases from them, then when he arrives at the market, he has the option [to rescind]." Recorded by Muslim (3), and the option [of rescission] exists only in a valid contract. Furthermore, the prohibition is not due to a reason inherent in the sale, but rather it relates to a type of deception that can be remedied by establishing an option [to rescind], thus it resembles the sale of a musarrah (animal whose milk has been withheld in the udder to deceive the buyer), and it differs from a resident selling for a traveler, for that cannot be remedied by an option [to rescind], as the harm is not upon him, but rather upon the Muslims. When this is established, the seller has the option if he learns that he has been deceived. The scholars of opinion said: He has no option. Yet we have narrated the statement of the Messenger of Allah (peace and blessings of Allah be upon him) regarding this, and no one's statement carries weight alongside his. The manifest view of the school (Madhhab) is that he has no option unless there is deception.
(2) The hadith of Ibn Abbas and the hadith of Abu Hurayrah were previously sourced on page 309. (3) In: Chapter on the Prohibition of Meeting Goods Imported for Sale, from the Book of Sales. Sahih Muslim 3/1157. It was also recorded by Abu Dawud, in: Chapter on Meeting [Caravans], from the Book of Sales. Sunan Abi Dawud 2/241. Al-Tirmidhi, in: Chapter on What Has Been Reported Regarding the Dislike of Meeting Sales, from the Chapters on Sales. Aridat al-Ahwadhi 5/229. Al-Nasa'i, in: Chapter on Meeting [Caravans], from the Book of Sales. Al-Mujtaba 7/226. And Ibn Majah, in: Chapter on the Prohibition of Meeting Goods Imported for Sale, from the Book of Trade. Sunan Ibn Majah 2/735. And al-Darimi, in: Chapter on the Prohibition of Meeting Sales, from the Book of Sales. Sunan al-Darimi 20/255. And Imam Ahmad, in: Al-Musnad 2/488.
فَيَشْتَرُونَ منهم الأَمْتعَةَ قبلَ أن تَهْبِطَ الأسْواقَ، فربما غَبَنُوهُم غَبْنًا بَيِّنًا، فيَضُرُّونهم، وربما أضَرُّوا بأهْلِ البلدِ؛ لأنَّ الرُّكْبانَ إذا وَصَلُوا باعُوا أَمْتِعَتَهُم، والذين يَتَلَقَّونَهم لا يَبِيعُونَها سَرِيعًا، ويَتَرَبَّصُونَ بها السِّعْرَ، فهو فى مَعْنَى بَيْعِ الحاضِرِ لِلْبَادِى، فنَهَى النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن ذلك. ورَوَى طاوسٌ عن أبِيهِ عن ابن عَبَّاسٍ قال: قال رَسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "لا تَلَقَّوْا الرُّكْبَانَ، ولا يَبِعْ حَاضِرٌ لِبَادٍ". وعن أبي هُرَيْرَةَ مثلُه، مُتَّفَقٌ عليهما (٢)، وكَرِهَهُ أكْثَرُ أهْلِ العِلْمِ، منهم عمرُ بنُ عبدِ العزيزِ، ومالِكٌ، واللَّيْثُ، والأوْزاعِىُّ، والشَّافِعِىُّ، وإسْحَاقُ. وحُكِىَ عن أبي حنيفةَ أنَّه لم يَرَ بذلك بَأْسًا. وسُنَّةُ رسولِ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أحَقُّ أن تُتَّبَعَ. فإن خالَفَ، وتَلَقَّى الرُّكْبانَ، واشْتَرَى منهم، فَالبَيْعُ صَحِيحٌ فى قولِ الجَميعِ. وقالَه ابنُ عبدِ البَرِّ. وحُكِىَ عن أحمدَ، رِوايَةٌ أخْرَى، أنَّ البَيْعَ فاسِدٌ لِظَاهِرِ النَّهْىِ. والأوَّلُ أصَحُّ؛ لأنَّ أبا هُرَيْرَةَ رَوَى أنَّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "لا تَلَقَّوْا الجَلَبَ، فَمَنْ تَلَقَّاهُ، واشْتَرَى مِنْهُ، فَإذَا أتَى السُّوقَ فَهُوَ بالْخِيَارِ". رَوَاهُ مُسْلِمٌ (٣)، والخِيَارُ لا يكونُ إلَّا فى عَقْدٍ صَحِيحٍ، ولأنَّ النَّهْىَ لا لِمَعْنًى فى البَيْعِ، بل يَعُودُ إلى ضَرْبٍ من الخَدِيعَةِ يُمْكِنْ اسْتِدْرَاكُها بإثْبَاتِ الخِيَارِ، فأشْبَه بَيْعَ المُصَرَّاةِ، وفارَقَ بَيْعَ الحاضِرِ لِلْبَادِى، فإنَّه لا يمكنُ اسْتِدْرَاكُه بالخِيَارِ، إذ ليس الضَّرَرُ عليه، إنَّما هو على المسلمين. فإذا تَقَرَّرَ هذا، فَلِلْبَائِعِ الخِيارُ إذا عَلِمَ أَنَّه قد غُبِنَ. وقال أصْحَابُ الرَّأْىِ: إلَّا خِيَارَ له. وقد رَوَيْنَا قولَ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى هذا، ولا قولَ لأحَدٍ مع قولِه. وظاهِرُ المَذْهَبِ، أنَّه لا خِيارَ له إلَّا مع الغَبْنِ؛
(٢) حديث ابن عبَّاس، وحديث أبي هريرة، تقدَّم تخريجهما فى صفحة ٣٠٩.(٣) فى: باب تحريم تلقى الجلب، من كتاب البيوع. صحيح مسلم ٣/ ١١٥٧.كما أخرجه أبو داود، فى: باب فى التلقى، من كتاب البيوع. سنن أبي داود ٢/ ٢٤١. والترمذى، فى: باب ما جاء فى كراهية تلقى البيوع، من أبواب البيوع. عارضة الأحوذى ٥/ ٢٢٩. والنسائى، فى: باب التلقى، من كتاب البيوع. المجتبى ٧/ ٢٢٦. وابن ماجه، فى: باب النهى عن تلقى الجلب، من كتاب =
