due to insolvency. Ahmad stated, in a narration by al-Hasan ibn Thawab, that his property shall be suspended until his debt becomes due, at which point the seller may choose to rescind or proceed with the sale. This is the view of some of the companions of al-Shafi'i. The explicitly stated position of al-Shafi'i is that it is sold to satisfy current debts. An analogous ruling can be derived for us, because these are current rights, so they are prioritized over deferred debt, like the debt of one who cannot find the physical asset of his property. The proponents of the first view cite the report [of the Prophet], and argue that this seller's right has attached to the physical asset, so it is prioritized over others, even if it is deferred, just like the pledgee and the one against whom a crime was committed.
Section: Ahmad said regarding a man who purchased food on credit, inspected it, turned it over, and said: "I will take possession of it tomorrow." Then the seller died while he had debt, the food belongs to the buyer, and the creditors pursue him for the price, even if it was cheap. Al-Thawri and Ishaq said the same; because ownership was established for the buyer through the purchase, and the seller's ownership of it ceased, so the seller's creditors do not share in it, just as if he had taken possession of it.
The fifth condition is that the insolvent person must be alive. The explanation of this will come at the end of the chapter, if Allah the Exalted wills.
Section: The seller’s reclaiming of the sold item is an annulment of the sale. It does not require knowledge of the sold item, nor the ability to deliver it, nor that the sold item is not confused with another. If he reclaims a sold item that is absent after a period has passed during which it might change, and then he finds it in its original state and nothing of it has perished, his reclamation is valid. If he reclaims a slave after he has absconded, or a camel after it has strayed, or an untamed horse, it is valid, and it becomes his. If he is able to capture it, he takes it; if it has gone, it is at his own risk. If it becomes clear that it was already perished at the time of the reclamation, his reclamation is invalid, and he is entitled to claim with the other creditors from what remains of his property. If he reclaims the sold item and it is confused with another, and the seller says: "This is the sold item," while the insolvent person says: "Rather, it is this one," then the word of the insolvent person is accepted; because he is denying the entitlement claimed by the seller, and the presumption supports him.
(31) 'Aara al-faras (the horse) ya'iru: it went away as if it had escaped.
بالفَلَسِ. فقال أحمدُ، فى رِوَايَةِ الحسنِ بن ثَوَابٍ: يكونُ مَالُه مَوْقُوفًا إلى أن يَحِلَّ دَيْنُه، فيَخْتَارَ البَائِعُ الفَسْخَ أو التَّرْكَ. وهذا قولُ بعضِ أصْحَابِ الشَّافِعِىِّ. والمَنْصُوصُ عن الشَّافِعِىِّ، أنَّه يُبَاعُ فى الدُّيُونِ الحالَّةِ. ويَتَخَرَّجُ لنا مثلُ ذلك؛ لأنَّها حُقُوقٌ حَالَّةٌ، فَقُدِّمَتْ على الدَّيْنِ المُؤَجَّلِ، كدَيْنِ مَن لم يَجِدْ عَيْنَ مَالِه. ولِلأَوَّلِ الخَبَرُ، ولأنَّ حَقَّ هذا البائِعِ تَعَلَّقَ بالعَيْنِ، فَقُدِّمَ على غيرِه، وإن كان مُؤَجَّلًا. كالمُرْتَهِنِ، والمَجْنِىِّ عليه.
فصل: قال أحمدُ، فى رَجُلٍ ابْتَاعَ طَعَامًا نَسِيئَةً، ونَظَرَ إليه وقَلَّبَهُ، وقال: أقْبِضُهُ غَدًا. فمَاتَ البَائِعُ وعليه دَيْنٌ، فالطَّعَامُ لِلْمُشْتَرِى، ويَتْبَعُه الغُرَمَاءُ فى الثَّمَنِ، وإن كان رَخِيصًا. وكذلك قال الثَّوْرِىُّ، وإسحاقُ؛ لأن المِلْكَ ثَبَتَ لِلْمُشْتَرِى فيه بالشِّرَاءِ، وزَالَ مِلْكُ البائِعِ عنه، فلم يُشَارِكْهُ غُرَمَاءُ البائِعِ فيه، كما لو قَبَضَهُ.
الشَّرْطُ الخامس، أن يكونَ المُفْلِسُ حَيًّا. ويأتى شَرْحُ ذلك فى آخِرِ البابِ، إن شاءَ اللهُ تعالى.
فصل: ورُجُوعُ البائِعِ فى المَبِيعِ فَسْخٌ لِلْبَيْعِ، لا يَحْتَاجُ إلى مَعْرِفَةِ المَبِيعِ، ولا القُدْرَةِ على تَسْلِيمِه، ولا اشْتِبَاهِ المَبِيعِ بغيرِه، فلو رَجَعَ فى المَبِيعِ الغَائِبِ بعدَ مُضِىِّ مُدَّةٍ يَتَغَيَّرُ فيها، ثم وَجَدَه على حَالِه لم يَتْلَفْ شىءٌ منه، صَحَّ رُجُوعُه. وإن رَجَعَ فى العَبْدِ بعد إبَاقِه، أو الجَمَلِ بعد شُرُودِه، أو الفَرَسِ العَائِرِ (٣١)، صَحَّ، وصَارَ ذلك له، فإن قَدَرَ عليه أخَذَهُ، وإن ذَهَبَ كان من مَالِه. وإن تَبَيَّنَ أنَّه كان تَالِفًا حين اسْتِرْجَاعُه، لم يَصِحَّ اسْتِرْجَاعُه، وكان له أن يَضْرِبَ مع الغُرَمَاءِ فى المَوْجُودِ من مَالِه. وإن رَجَعَ فى المَبِيعِ، واشْتَبَه بغيرِه، فقال البائِعُ: هذا هو المَبِيعُ. وقال المُفْلِسُ: بل هذا. فالقولُ قولُ المُفْلِسِ؛ لأنَّه مُنْكِرٌ لِاسْتِحْقَاقِ ما ادَّعَاهُ البائِعُ، والأصْلُ معه.
(٣١) عار الفرس يعير: ذهب كأنه منفلت.