Therefore, it is necessary to suffice with the manifest attributes that significantly affect the price. If one were to exhaust the attributes until it reaches a state where it is rare to find the object of the Salam contract with those attributes, the Salam contract becomes void; because one of the conditions of Salam is that the item must be generally available at the time of maturity, and exhausting the attributes prevents this. If he stipulates the highest quality, it is also invalid, because he cannot guarantee the highest quality. And if he is able to provide it, it would be rare. If he stipulates the lowest quality, it is possible that it is not valid for that reason (25), and it is also possible that it is valid; because he is able to deliver what is better than it, for he would not deliver anything except that it is better than what he stipulated, so he is not unable to deliver what is obligatory to accept, unlike the previous case. If he contracts a Salam for a slave girl and her daughter, it is not valid, because he must define each one of them with attributes, and it is impossible to find those attributes in a slave girl and her daughter. The same applies if he contracts a Salam for a slave girl and her sister, paternal aunt, maternal aunt, or cousin, for the reasons we have mentioned. If he contracts a Salam for a garment based on the quality of a rag he presents, it is not permissible, because it is possible that the rag might perish, and this is gharar (uncertainty), and there is no need for it, so it prohibits validity, just as if he were to stipulate a specific measuring tool or a specific weight.
Section: The genus and the quality, or what stands in their place, are two conditions in every object of a Salam contract, so there is no need to repeat their mention in every Salam contract, but one should mention what is besides them. Thus, he describes dates with four attributes: the species—such as Barni or Ma'qali; the origin (location)—if it varies—so he says: Baghdadi or Basri, for the Baghdadi is sweeter and less durable due to the freshness of the water, and the Basri is the opposite; the size—large or small; and whether it is fresh or aged. If he uses the term "aged" in a general sense, then whichever aged dates he delivers is permissible, provided they are not worm-eaten, shriveled, or spoiled. If he says: "aged by one year or two years," it is according to what he stated. As for color, if the same species varies,
(25) In M: "that". (26) In the original and M, an addition: "not".
الصِّفَاتِ كلها، فيَجِبُ الاكْتِفَاءُ بالأوْصافِ الظَّاهِرَةِ التي يَخْتَلِفُ الثَّمَنُ بها ظاهِرًا. ولو اسْتَقْصَى الصِّفَاتِ حتى انْتَهَى إلى حال يَنْدُرُ وُجُودُ المُسْلَم فيه بِتِلْكَ الأَوْصَافِ، بَطَلَ السَّلَمُ؛ لأنَّ مِن شَرْطِ السَّلَمِ أن يكونَ المُسْلَمُ فيه عَامَّ الوُجُودِ عندَ المَحلِّ، واسْتِقْصَاءُ الصِّفَاتِ يَمْنَعُ منه. ولو شَرَطَ الأَجْوَدَ، لم يَصِحَّ أيضًا؛ لأنه لا يَقْدِرُ على الأَجْوَدِ. وإن قَدَرَ عليه كان نَادرًا. وإن شَرَطَ الأَرْدَأَ احْتَمَلَ أنْ لا يَصِحَّ لذلك (٢٥)، واحْتَمَلَ أن يَصِحَّ؛ لأنَّه (٢٦) يَقْدِرُ على تَسْلِيمِ ما هو خَيْرٌ منه، فإنَّه لا يُسْلِّمُ شيئًا إلَّا كان خَيْرًا ممَّا شَرَطَهُ، فلا يَعْجِزُ إذًا عن تَسْلِيمِ ما يَجِبُ قَبُولُه، بخِلَافِ التي قَبْلَها. ولو أَسْلَمَ في جارِيَةٍ وابْنَتِها، لم يَصِحَّ؛ لأنَّه لا بُدَّ أن يَضْبِطَ كلَّ واحِدَةٍ منهما بِصِفَاتٍ، ويَتَعَذَّرُ وُجُودُ تلك الصِّفَاتِ في جارِيَةٍ وابْنَتِها. وكذلك إن أَسْلَمَ في جَارِيَةٍ وأُخْتِها أو عَمَّتِها أو خَالَتِها أو ابْنَةِ عَمِّها؛ لما ذَكَرْنَا. ولو أَسْلَمَ في ثَوْبٍ على صِفَةِ خِرْقَةٍ أَحْضَرَهَا، لم يَجُزْ؛ لِجَوَازِ أن تَهْلِكَ الخِرْقَةُ، وهذا غَرَرٌ، ولا حَاجَةَ إليه، فمَنَعَ الصِّحَّةَ، كما لو شَرَطَ مِكْيَالًا بِعَيْنِه، أو صَنْجَةً بِعَيْنِها.
فصل: والجِنْسُ، والجَوْدَةُ، أو ما يَقُومُ مقَامَهَا، شَرْطَانِ في كلِّ مُسْلَمٍ فيه، فلا حَاجَةَ إلى تَكْرِيرِ ذِكْرِهما في كل مُسْلَمٍ فيه، ويذْكُرُ ما سِوَاهُما، فيَصِفُ التَّمْرَ بأَرْبَعَةِ أوْصَافٍ؛ النَّوْعِ، بَرْنِيٍّ أو مَعْقلِيٍّ، والبَلَدِ، إن كان يَخْتَلِفُ، فيقول: بَغْدَادِىٌّ، أو بَصْرِىٌّ؛ فإنَّ البَغْدَادِيَّ أحْلَى وأقَلُّ بَقَاءً لِعُذُوبَةِ الماءِ، والبَصْرِيُّ بخِلَافِ ذلك. والقَدْرِ، كِبَارٌ أو صِغَارٌ، وحَديثٌ أو عَتِيقٌ. فإن أَطْلَقَ العَتِيقَ، فأىَّ عَتِيقٍ أَعْطَى جَازَ، ما لم يكن مُسَوّسًا ولا حَشَفًا ولا مُتَغَيِّرًا. وإن قال: عَتِيقُ عَامٍ أو عَامَيْنِ. فهو على ما قال. فأمَّا اللَّوْنُ، فإنْ كان النَّوْعُ الواحِدُ مُخْتَلِفًا،
(٢٥) في م: "ذلك".(٢٦) في الأصل، م زيادة: "لا".